5. The sons of Japheth. Verses 5-23 are an abbreviation of the genealogical information of Gen. 10. The account is compressed within narrower limits, chiefly by omitting the opening and closing notes, and passing over the remarks on the kingdom of Nimrod at Babel, and the spread of the Shemites and Hamites in their countries (see Gen. 10:5, 8-12, 18-20).

Gomer. See on Gen. 10:2; Eze. 38:6. The descendants of Gomer are probably to be identified with the Cimmerians known to the Greeks, mentioned by Homer (Odyssey xi. 12-19) as inhabiting the far north; mentioned also by Herodotus (iv. 11-13) as the early inhabitants of what is now south Russia, who were driven out by the Scythians. The Cimmerians made their way into Asia Minor, and for a time threatened the Assyrian Empire, but were defeated by Esarhaddon. According to Ashurbanipal, Guggu (Gyges), king of Lydia, defeated the Cimmerians, who had been harassing his land, but was later overthrown by the Cimmerians. Alyattes, the great-grandson of Gyges, who had waged war with Cyaxares the Mede, later drove the Cimmerians out of the district of Asia (Herodotus i. 15, 16).

Magog. See also on Gen. 10:2. The progenitor of a people who came from the north (Eze. 38:15). Josephus identified Magog with the Scythians (Antiquities i. 6. 1). But see Vol. IV, pp. 704, 705.

Madai. The progenitor of the Medes (see on Gen. 10:2).

Javan. The progenitor of the Ionians or Greeks (see on Gen. 10:2; see also Isa. 66:19; Eze. 27:13; cf. Dan. 8:21; 10:20; 11:2; Zech. 9:13).

Tubal, and Meschech. See also on Gen. 10:2. The two names are mentioned together in Gen. 10:2; Eze. 27:13; 32:26; 38:2, 3; 39:1. Tubal is mentioned with Tarshish, Pul, Lud, and Javan (Isa. 66:19). Tubal is listed with Tarshish, Javan, and Meshech (Eze. 27:12, 13) as trading with Tyre. Tubal and Meshech are most probably to be identified with Tabal and Mushki frequently named in the Assyrian inscriptions, and with the Moschoi (Moshians) and Tibarenoi of Herodotus (iii. 94; vii. 78).

Tiras. See also on Gen. 10:2. Probably the progenitor of the Tyrsenians, who occupied the coast of the Aegean Sea (Herodotus i. 57, 94).

6. Ashchenaz. See also on Gen. 10:3. The progenitor of a people who lived somewhere southeast of Lake Urmiah (see on Jer. 51:27).

7. Elishah. See also on Gen. 10:4. The progenitor of the inhabitants of “isles” or coasts (possibly Sicily, southern Italy, or Sardinia), who provided blue and purple in their trade with Tyre (Eze. 27:7). Such dyes were obtained from certain kinds of shellfish.

Tarshish. The name is now commonly identified with Tartessus in Spain (see on Gen. 10:4; see also 1 Kings 10:22; 22:48; 1 Chron. 7:10; Ps 48:7; Isa. 2:16; 23:1, 14; 60:9; 66:19; Jer. 10:9; Eze. 27:12, 25; Jonah 1:3).

Kittim. Probably, the island of Cyprus (see on Gen. 10:4; see also Num. 24:24; Eze. 27:6).

Dodanim. Rather, Rodanim (see on Gen. 10:4). His descendants were probably the inhabitants of Rhodes.

Cush. The Cushites inhabited Nubia, now part of the Sudan, anciently called Ethiopia (see on Gen. 10:6).

Mizraim. The Hebrew name for the land or peoples of Egypt (see on Gen. 10:6).

Put. Probably to be identified with the inhabitants of the land of Punt (see on Gen. 10:6; cf. Jer. 46:9; Eze. 27:10; 30:5; 38:5; Nahum 3:9).

Canaan. See on Gen. 10:6. There is much evidence of an early connection between Canaan and Egypt.

9. The sons of Cush. These were in southwestern Arabia (see on Gen. 10:7).

10. Cush begat Nimrod. Micah 5:6 speaks of Assyria as “the land of Nimrod.” The primitive inhabitants of Mesopotamia were probably a Hamitic people (see on Gen. 10:8-11).

11. Ludim. These people, connected with the Egyptians (see Jer. 46:9; Eze. 30:5), may have been the Lydians (see on Gen. 10:13).

12. Pathrusim. Probably the inhabitants of Pathros or Upper Egypt (see on Gen. 10:14; cf. Isa. 11:11; Jer. 44:1; Eze. 29:14; 30:14).

Caphthorim. See also on Gen. 10:14. A people who came from Caphtor (Deut. 2:23), which is usually identified with Crete. Some think that the preceding clause, “of whom came the Philistines,” has probably been misplaced and no doubt belongs here, for Caphtor is repeatedly mentioned as the ancient home of the Philistines (Jer. 47:4; Amos 9:7; see also Vol. II, p. 34).

13. Zidon his firstborn. See also on Gen. 10:15. Sidon was originally the outstanding city of Phoenicia. Even after Tyre became the more prominent, the Phoenicians were still called Sidonians (Deut. 3:9; Joshua 13:6; 1 Kings 11:5; 16:31).

Heth. The father of the Hittites (see on Gen. 10:15; see also Vol. I, pp. 129, 137; Vol. II, pp. 30-33).

14. Jebusite. The inhabitants of Jebus, or Jerusalem (1 Chron. 11:4, 5; see on Gen. 10:16; also Vol. II, p. 37).

Amorite. See also Gen. 10:16. This people inhabited the hill country east of the Jordan (Num. 21:13; Deut. 1:4; Judges 11:19-22), and the hill country west of the Jordan (Gen. 14:7, 13; Joshua 10:5; Judges 1:34, 35).

15. Hivite. This people dwelt on the slopes of Lebanon (Joshua 11:3; Judges 3:3), and also in Gibeon and Shechem (Joshua 9:7; Gen. 34:2). Nothing is known positively from extra-Biblical sources about the Hivites, but some think they may have been Horites or Hurrians (see on Joshua 9:3).

Arkite, and the Sinite. Inhabitants of two Phoenician cities (see on Gen. 10:17).

16. Arvadite. Arvad was on an island off the Phoenician coast (see on Gen. 10:18).

Zemarite. The people of Simarra, probably a town on the coast of Phoenicia, not identified (see on Gen. 10:18).

Hamathite. An important city on the Orontes (see on Gen. 10:18; see also Vol. II, p. 70).

17. Sons of Shem. Among these are listed a number of important nations.

Elam. This was the famous country in the mountainous region east of Babylonia (see on Gen. 10:22). Its capital, Susa (Shushan), was one of the capitals of the Persian Empire in the time of Esther (see on Esther 1:2).

Asshur. Assyria (see on Gen. 10:22).

Arphaxad. An ancestor of Abraham (vs. 24-27). The exact locality occupied by Arphaxad is unknown, but was possibly Arrapachitis (see on Gen. 10:22).

Lud. In Upper Mesopotamia (see on Gen. 10:22).

Aram. The Aramaeans, sometimes called Syrians, were a very important people whose language became widely used in Western Asia (Isa. 36:11), in both commerce and diplomacy (see also on Gen. 10:22; Vol. I, pp. 29, 30; Vol. II, pp. 70, 71; Vol. III, pp. 79-83).

Uz. See 1 Chron. 1:42; Gen. 36:28; Job 1:1; Jer. 25:20; Lam. 4:21. Its location is uncertain (see on Gen. 10:23). Job dwelt in the land of Uz (Job 1:1).

Meshech. Or Mash (Gen. 10:23).

Arphaxad begat Shelah. Verses 18 to 23 follow Gen. 10:24-29 almost exactly. Between Arphaxad and Shelah, the LXX in Gen. 10:24; 11:12, 13, adds Cainan. This name is not found in the present Hebrew text of Genesis, but it is found in Luke’s genealogy of Christ (Luke 3:36).

Thus far 14 “sons of Japheth” have been listed, 30 “sons of Ham,” and 26 “sons of Shem,” a total of 70 in all in this series.

24. Shem, Arphaxad, Shelah. Verses 24-27 condense into short form the genealogy of Gen. 11:10-26.

In vs. 28-42 there is a second series of tribes or peoples, derived from Abraham through Ishmael, Keturah’s sons, and Isaac. In the former series, the sons of Japheth and Ham were listed first, before the descendants of Shem. So now, the sons of Ishmael and of Keturah are given first, before those of Isaac are listed. Of Isaac’s sons, Esau precedes Israel, since the chronicler is leading up to Israel as the climax of his presentation.

29. Nebaioth. See Gen. 25:13; 28:9; 36:3; Isa. 60:7.

Kedar. See Gen. 25:13; Isa. 21:16; 42:11; 60:7; Jer. 2:10; 49:28; Eze. 27:21. Probably the tribe of Kidri in Ashurbanipal’s inscriptions, inhabiting a territory to the east of Edom.

Adbeel. Possibly a tribe near the Egyptian frontier (see on Gen. 25:13).

30. Hadad. Or Hadar (Gen. 25:15). Hadad is probably correct (see 1 Kings 11:14).

32. Keturah, Abraham’s concubine. In Gen. 25:1, Keturah is called the “wife” of Abraham, an observation not out of harmony with what is said concerning Keturah in Gen. 25:6 and here. In ancient times a concubine was not an illegal partner but a wife of a secondary class.

Midian. See on Gen. 25:2.

Dedan. Gen. 25:3 adds the names of Asshurim, Letushim, and Leummim as sons of Dedan.

35. The sons of Esau. This list (vs. 35-37) is in general agreement with Gen. 36:10-14, but it is here given in greatly abbreviated form.

36. Teman. The name also of a district in Idumaea, or Edom (Amos 1:12; Jer. 49:7, 20; Eze. 25:13; Hab. 3:3). Teman was the home of Job’s friend Eliphaz (Job 2:11).

Timna, and Amalek. According to Gen. 36:12 Timna was the concubine of Eliphaz and it was she who bore a son by the name of Amalek.

38. The sons of Seir. There is no apparent connection between this series and the one preceding. In Gen. 36:20 Seir is qualified as “the Horite, who inhabited the land.” In Joshua 7:9 the phrase, “the inhabitants of the land,” seems to imply the indigenous inhabitants. The “Horites,” or Hurrians, were the early inhabitants who dwelt in the land before the Semitic invaders (Deut. 2:22; see on Gen. 36:20).

39. Homam. Or Hemam (Gen. 36:22). The difference is due to the fact that in Genesis a y is employed, whereas here there is a w. The two letters are so similar to each other in the Hebrew as to be easily interchanged. Thus, for obviously the same reason, Obal of Gen. 10:28 appears as Ebal in v. 22 of this chapter. Variations of this type are numerous. For example, we have Zephi (v. 36) and Alian and Shephi (v. 40) for Zepho (Gen. 36:11) and Alvan and Shepo (Gen. 36:23).

Amram. Heb. chamran. The name appears in Gen. 36:26 as chemda. In the consonantal Hebrew the difference is only one of a single letter, an r in Chronicles taking the place of a d in Genesis. In Hebrew these two letters are very similar, and the one may easily be mistaken for the other.

42. Jakan. Or Akan (Gen. 36:27). The difference in this instance probably resulted from the fact that in Genesis the name Akan is preceded by the conjunction “and,” which in Hebrew is expressed simply by prefixing the letter w to a word. This w standing for the conjunction “and” may have been interpreted by some scribe as a y.

The numerous variations in the forms of many names in Chronicles though due, in part, to mistaking one Hebrew letter for another in handwritten lists, are not all necessarily errors of transcription. Not only were different names sometimes applied to the same person, but there seems to have been great latitude in spelling ancient names, as can be illustrated from non-Biblical records also. The Persian king known to the Jews as ’Achashwerosh, (in the KJV, Ahasuerus, from the Latin form), and to the Greeks as Xerxes, was known in Persia as Khshayarsha and was spelled in documents from other parts of his empire as Achshiyarshu, Achshimarshu, Hishiyarshu, etc. To the Egyptians he was known as Chsharsha, Chshayarsha, etc. Furthermore, Xerxes’ father, whom we call Darius (Latin), was Dareios to the Greeks, Daryavesh to the Jews, Tariyamaush to the Susians, Dariyamush to the Babylonians, and Darayavaush to the Persians. Sometimes the same man bore totally unrelated names; the pretender who posed as Bardiya, the brother of Cambyses and whose real name was Gaumata, was called by the Greek writers Smerdis.

43. These are the kings. This list of ancient kings and dukes of Edom (vs. 43-54) is almost the same as the one found in Gen. 36:31-43.

chapter 2

1 The sons of Israel. 3 The posterity of Judah by Tamar. 13 The children of Jesse. 18 The posterity of Caleb the son of Hezron. 21 Hezron’s posterity by the daughter of Machir. 25 Jerahmeel’s posterity. 34 Sheshan’s posterity. 42 Another branch of Caleb’s posterity. 50 The posterity of Caleb the son of Hur.

1. The sons of Israel. With the exception of Dan, the sons of Jacob are listed in the sequence in which they occur in Gen. 35:23-26, and with the further omission of Joseph, as they appear in Ex. 1:1-4. The order is as follows: first the six sons of Leah, the first wife; then, out of order, Dan; next, the two sons of Rachel, the second wife; then the other son of Bilhal, the first concubine; and last, the two sons of Zilpah, the second concubine. Instead of appearing in the order in which his name would occur as the first son of Bilhah, Dan appears after the six sons of Leah. This is the position his name occupies among the sons of Jacob when the prophetic blessing was pronounced by Jacob before his death (Gen. 49:16). See Gen. 46:8-25; Num. 1:5-15, 20-47; 13:4-15; 26:5-48; Deut. 33:6-24 for other listings of these names.

3. The sons of Judah. The names here given agree with those of Gen. 38, although the account here is greatly abbreviated.

Er, the firstborn. Compare Gen. 38:7.

He slew him. The inclusion of this statement from the original record (see Gen. 38:7) is in keeping with the chronicler’s purpose of presenting an account that shows the terrible fruitage of sin and the rewards of righteousness.

6. The sons of Zerah. From here on materials are presented not previously appearing in the Biblical record.

Zimri. In Joshua 7:1 this name appears as Zabdi, in the genealogy of Achan. In Hebrew an m is easily confused with a b, and an r with a d, so that zmr and zbd look almost exactly alike. For these Hebrew letters see p. 14.

7. The sons of Carmi. Carmi, the father of Achan, was the son of Zabdi (Joshua 7:1) or Zimri (v. 6), but the chronicler has here omitted this detail.

Achar. Or Achan (see Joshua 7:1). In Biblical genealogies many details are frequently passed over; and because of this, incorrect conclusions are sometimes drawn. Thus Achan, the son of Carmi, the son of Zabdi, the son of Zerah, was a Zerahite (Joshua 7:18), but in Joshua 7:24 he is simply mentioned as being the son of Zerah. The use of such words as “son” in the Bible must be understood in terms of what the writer meant in the original language, which is often different from our modern usage (see Vol. I, pp. 181, 186).

The use of “son” for “grandson” is common in the Bible. For example, Jehu, son of Jehoshaphat, son of Nimshi (2 Kings 9:2, 14), is called “the son of Nimshi” (1 Kings 19:16). Other typical examples are Azariah (1 Kings 4:2; cf. 1 Chron. 6:8-10), Kish (1 Sam. 9:1; 14:51; cf. 1 Chron. 8:33; 9:39). Athaliah is an example of a granddaughter being called a daughter (2 Kings 8:18; cf. 2 Kings 8:26). Cases where a daughter’s children are called sons also occur (Gen. 31:43, 55; 1 Chron. 2:21-23). The term “son” is also applied, as in the case of Achan (see above on v. 7), to more distant descendants: Ezra is called a son of Seraiah (Ezra 7:1), but Seraiah died 130 years before Ezra entered his work at Jerusalem (see 1 Chron. 6:14; 2 Kings 25:18-21). Ezra’s genealogy (Ezra 7:1-5), like many others, omits names. In other lists even “begat” can mean “was the ancestor of” (for example, in Matthew’s series of 14 generations, Matt. 1:1-17; see Vol. I, p. 186). Such phrases as “son of David” and “son of Abraham” are further examples of “son” meaning merely “descendant.” Other Hebrew expressions of relationship are similarly broad. Jacob and Laban, actually nephew and uncle, and similarly Lot and Abraham, are called brothers (Gen. 13:8; Gen. 14:14; see on Gen. 29:12). The confusion between father-in-law and brother-in-law for the relationship of Hobab to Moses (see on Num. 10:29; Judges 4:11) arises from the use of a specific English word to translate a Hebrew term meaning only “in-law.” Similarly “cousin” in Luke 1:36 is used to translate a Greek word that means only “kinswoman,” for in the time of the translating of the KJV that was also the meaning of “cousin” in English. It is not possible to unravel the exact family relationships of all the genealogies in the Bible, nor is it important to do so. The literal-minded modern reader must avoid labeling as discrepancies what upon closer investigation may prove to be merely an ancient habit of using a word in a more general sense than is common today.

The troubler. There may be a play on words here. “Achar” is from the Heb. ‘akar, which, according to some authorities, means “to trouble”; according to others, “to render taboo,” “to cast out from [social] intercourse.” Joshua accosted Achan with the question, “Why hast thou troubled us?” (Joshua 7:25). Achan met his doom in a place called “the valley of Achor [trouble]” (Joshua 7:24, 26).

9. The sons also of Hezron. The clan of Hezron was evidently important among the descendants of Judah, for vs. 9-55 of this chapter are devoted to Hezron’s descendants.

Jerahmeel. Although Jerahmeel is mentioned frequently in this genealogy (vs. 9, 25-27, 33, 42), his name does not appear elsewhere in the OT except as his descendants, the Jerahmeelites, are referred to in 1 Sam 27:10; 1 Sam. 30:29, as living in southern Judah. Two other persons by his name are mentioned (1 Chron. 24:29; Jer. 36:26).

Ram. Jerahmeel also had a son by this name (1 Chron. 2:25). The Ram of Ruth 4:19; Matt. 1:3; and Luke 3:33, however, was the son of Hezron.

Chelubai. Probably a term designating the clan of Caleb, the son of Hezron (v. 18).

10. Ram begat Amminadab. Ram takes precedence over the other sons of Hezron, because it is from him that the royal line of David descended (1 Chron. 2:10-15; Ruth 4:19-22; Matt. 1:4-6; Luke 3:31-33).

11. Nahshon. A captain of Judah during the Exodus (Num. 1:7; 2:3; 10:14).

Salma. Or Salmon (Ruth 4:21; Matt 1:4; Luke 3:32). Salma probably founded Bethlehem (see 1 Chron. 2:51, 54).

13. Jesse begat. Verses 13-17 contain the names of the family of Jesse. According to 1 Sam. 16:10, 11; 1 Sam. 17:12-14, Jesse had eight sons, of whom David was the youngest, but here David is given as the seventh son of Jesse (v. 15). Perhaps one on of Jesse’s sons died leaving no progeny. In both Chronicles and Samuel, Eliab, Abinadab, and Shimma (or Shammah) appear as the first three sons.

16. Sons of Zeruiah. Abishai, Joab, and Asahel are several times mentioned as sons of Zeruiah (1 Sam. 26:6; 2 Sam. 2:18). The father is nowhere identified.

17. Amasa. The general of Absalom (2 Sam. 17:25). Amasa was David’s nephew (2 Sam. 19:13). Hence Joab the son of Zeruiah (1 Chron. 2:16; 2 Sam. 2:18; 17:25) and Amasa were cousins.

Jether the Ishmeelite. Called, “Ithra an Israelite” (2 Sam. 17:25).

18. Caleb the son of Hezron. Obviously not Caleb the son of Jephunneh, the contemporary of Joshua and conqueror of the districts of Hebron and Debir, for Hezron entered Egypt with Jacob (Gen. 46:12), and his son Caleb was the great—grandfather of the builder of the tabernacle (1 Chron. 2:19, 20; cf. Ex. 31:2). Caleb the son of Jephunneh was only 39 years old at the time of the Exodus (Joshua 14:6, 7, 13, 14; 15:13-17).

Her sons. Apparently the sons of Azubah, if the sons of Jerioth are listed in vs. 42-45.

19. Ephrath. Or, Ephratah (v. 50).

Hur. Hur, the son of Caleb and Ephratah, was the father of Bethlehem (ch. 4:4). Ephratah was the original name of Bethlehem (see on Gen. 35:19; cf. Ruth 4:11; Micah 5:2).

20. Bezaleel. The skilled artificer of the tabernacle (Ex. 31:2; 35:30; 2 Chron. 1:5).

21. Afterward Hezron. Verses 21-24 deal with another group of Hezronites, who established themselves in Gilead, east of the Jordan.

The daughter of Machir. Machir was the first-born of Manasseh, also the father of Gilead Joshua 17:1; Num. 26:29; 32:39, 40).

22. Jair. Although a son of Segub, he is also called “the son of Manasseh.” (Num. 32:41; Deut. 3:14). Later there was a Gileadite judge by this name who is said to have had 30 sons and “thirty cities, which are called Havoth-jair” (Judges 10:4).

23. Took Geshur, and Aram. Geshur was a district to the east and northeast of the Sea of Galilee, later an independent Aramaean kingdom (1 Chron. 3:2; 2 Sam. 3:3; 13:37; 15:8). Aram was the region lying north of Palestine, including Syria and northern Mesopotamia. The people of these districts lying in the regions of Bashan and Mt. Hermon were conquered by Israel but were not expelled, being allowed to “dwell among the Israelites” (Joshua 13:11-13).

Even threescore cities. According to Deut. 3:14 Jair “took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashan-havoth-jair” (see Num. 32:40, 41; Joshua 13:30, 31). In the days of Solomon the “towns of Jair” are still referred to, and the number of these cities in Bashan is again given as “threescore great cities with walls and brasen bars” (1 Kings 4:13).

To the sons of Machir. Segub and Jair, with their descendants, were reckoned as sons of Machir, the mother’s father, rather than of Hezron, the father, and thus of Manasseh rather than Judah. The relationship between these two tribes is as follows: Having cast in their lot with Manasseh in the region of Gilead, these descendants of Hezron, who belonged to the tribe of Judah, henceforth had their genealogies reckoned with Manasseh, through the mother. Jair is regularly reckoned as belonging to the tribe of Manasseh (Num. 32:41; Deut. 3:14; Joshua 13:29-13).

24. Hezron was dead. There are difficulties in the Hebrew of this verse. The LXX renders the verse as follows: “And after the death of Esron, Caleb came to Ephratha; and the wife of Esron was Abia; and she bore him Ascho the father of Thecoe.” Some scholars think that “Abia” should read “her father,” making the text assert that Caleb approached Ephratah, his father’s wife.

25. The sons of Jerahmeel. Verses 25-33 give the genealogy of Jerahmeel, the son of Hezron. The Jerahmeelites were an independent clan in the time of David, inhabiting the Negeb in southern Judah (1 Sam. 27:10; 30:29). This is the only place in Scripture where this genealogy is to be found.

Ram. He is not to be confused with Ram, the brother of Jerahmeel (v. 9). Compare Job 32:2, where Elihu is of the kindred of Ram.

26. Onam. See vs. 28-33 for the descendants of this clan.

31. Ahlai. Since Sheshan had no sons (v. 34), Ahlai was probably the name of a daughter. If it were the name of a son, the son probably had no progeny; at least, none is mentioned.

34. Sheshan had no sons. Verses 34-41 deal with the descendants of Sheshan, giving the pedigree of Elishama (v. 41). It is presumed that Elishama lived about the time of the chronicler. No contemporary of Ezra is known who bears this name, but in Jer. 36:12 there was an Elishama, one of the princes of Judah at the time of Jeremiah, who held the position of scribe. Since Sheshan is the tenth in descent from Judah, and since Elishama appeared 14 generations later, it is entirely possible that the Elishama whose pedigree is here given is the prince of Judah mentioned in Jer. 36:12.

42. Sons of Caleb. These were probably the sons of Jerioth, one of the wives of Caleb (see v. 18), since Jerioth’s children have not been named before.

Mesha. The same name as that of a king of Moab (2 Kings 3:4) whose monument, the famous Moabite Stone, was found in 1868 at Dibon in Moab, though, of course, there is no connection. Being the father of Ziph, Mesha was probably the head of a Calebite clan that settled at Ziph, to the south of Hebron (Joshua 15:54, 55; 1 Sam. 23:14).

Ziph. Many of the names that follow are of geographical significance. Probably the descendants were named after geographical sites, or the sites bore the name of their founders. Ziph was in the hill country of Judah, and Mareshah was in the Shephelah of Judah, northwest of Hebron.

43. Tappuah. A town in the lowland of Judah (Joshua 15:34; 16:8). The exact location is unknown.

Rekem. A Benjamite city (Joshua 18:27).

45. Maon. Both Maon and Beth-zur were towns in the hill country of Judah (Joshua 15:55, 58; 1 Sam. 25:2; 2 Chron. 11:7; Neh. 3:16).

46. Caleb’s concubine. With the exception of Mozah, which is the name of a town in Benjamin (Joshua 18:26), nothing is known of the individuals or places mentioned in this verse. The sons of this concubine probably represented mixed and obscure tribal groups.

47. Jahdai. Nothing is said of the connection of Jahdai with the foregoing.

49. Madmannah. A town of southern Judah (Joshua 15:31).

50. Sons of Caleb. Some believe there should be a period after “Caleb,” making this sentence belong with the preceding material, not with what follows. The statement would then bring to a close the list of Calebites mentioned in vs. 42-49 in words corresponding to those closing the line of Jerahmeel in v. 33.

The son of Hur. If a period was intended after “Caleb,” this statement should probably read “the sons of Hur,” in harmony with the LXX and the Vulgate. In that case a new beginning is here made of the sons of Hur, first-born son of Ephratah, wife of Caleb after the death of Azubah (v. 19).

Shobal. In ch. 4:1 the name Shobal occurs following that of Hur as the head of a subtribe of Judah.

Kirjath-jearim. One of the cities of the Gibeonites (Joshua 9:17).

51. Salma. Compare v. 54. This Salma would, accordingly, be the descendant of Caleb and Ephratah. Another Salma occurs in v. 11, who was the great-grandson of Ram, brother of Caleb. It was this latter Salma who was the father of Boaz, and a member of the line from which David descended.

55. Jabez. A town, probably somewhere in Judah. Nothing else is known concerning the three families of scribes.

House of Rechab. At the time of Jeremiah the Rechabites occupied an honored position among the Jews (Jer. 35:2-19). Jehonadab the Rechabite took a strong stand with Jehu against the worship of Baal (2 Kings 10:23). Malchiah the Rechabite was an overseer of one of the districts of Judah during the time of Nehemiah (Neh. 3:14).

chapter 3

1 The sons of David. 10 His line to Zedekiah. 17 The successors of Jeconiah.

1. In Hebron. For the parallel list of David’s sons born in Hebron see on 2 Sam. 3:2-5. There are slight variations in the wording of the two lists but no essential differences.

4. Seven years and six months. See on 2 Sam. 2:11.

5. In Jerusalem. For the parallel list of David’s sons born in Jerusalem (vs. 5-8) see on 2 Sam. 5:14-16. The list occurs again in 1 Chron. 14:3-7.

9. Tamar their sister. Not, of course, their only sister, but here given special mention because of her unhappy fate (2 Sam. 13).

10. Solomon’s son. Verses 10-16 list the kings of Judah who descended from David.

15. The firstborn Johanan. This son must not be confused with Jehoahaz, who succeeded his father Josiah to the throne and who was deposed and exiled to Egypt by Necho after a reign of only three months.

The second Jehoiakim. He was also known as Eliakim, and succeeded Jehoahaz at the age of 25, having been placed on the throne of Judah by Necho of Egypt (2 Kings 23:34, 36).

The third Zedekiah. His name was changed from Mattaniah to Zedekiah when Nebuchadnezzar made him king. He was only 21 at the end of Jehoiakim’s 11-year reign (2 Kings 24:17, 18).

The fourth Shallum. This was Jehoahaz (2 Kings 23:30; cf. Jer. 22:11). Shallum was the first son of Josiah to reign after his father’s death. He was placed upon the throne by the people of Judah after the death of Josiah (2 Kings 23:30). Jehoahaz was not the first-born son of Josiah, but was 2 years younger than Jehoiakim (see on 2 Kings 23:30, 36). The order of the sons of Josiah was, according to succession to the throne, Jehoahaz, Jehoiakim, Zedekiah; but according to age, Jehoiakim, Jehoahaz, Zedekiah. Shallum, or Jehoahaz, may here be listed as fourth because he reigned only 3 months, whereas his 2 brothers each reigned 11 years.

16. Jeconiah. Jeconiah was also known as Coniah (Jer. 22:24, 28), and Jehoiachin (2 Kings 24:6). In Hebrew, the name Jehoiachin is simply a transposition of the two component parts of Jeconiah.

17. The sons of Jeconiah. The posterity of Jehoiachin, who was taken captive to Babylon by Nebuchadnezzar, is given in vs. 17-24. This section is peculiar to Chronicles. Babylonian sources of the year 592 mention Jeconiah’s five sons (see on 2 Kings 25:30).

19. Zerubbabel. The question is raised, Is this the prince who with Joshua the high priest led the Jews on their return from exile following the decree of Cyrus (Ezra 2:2)? That one was called the son of Shealtiel (Ezra 3:2; 5:2; Neh. 12:1; Haggai 1:1; Matt. 1:12; Luke 3:27). There are several possibilities. The two Zerubbabels may have been cousins, since Salathiel and Pedaiah were brothers (1 Chron. 3:17, 18), although in that case it seems strange that Salathiel’s son was left out of the present genealogy. If this Zerubbabel, the son of Pedaiah, is also the “son of Shealtiel,” it is possible that he was adopted by his apparently childless uncle, or that he was the actual child of one man, and the official son of the other through a levirate marriage (see on Gen. 38:8; Deut. 25:5-9). Another explanation is that Zerubbabel, although actually the son of Pedaiah, is called the son of Shealtiel because he succeeded Shealtiel as head of the family through whom David was descended.

22. Hattush. Some identify this man with the Hattush who returned with Ezra in the seventh year of King Artaxerxes (458/57 b.c.; see Ezra 7:7, 8; 8:2, 3). The identity is probable but conjectural. The name Hattush was not uncommon (see Neh. 3:10; 10:4; 12:2).

24. Hodaiah. Since Hodaiah is of the second generation after Hattush (1 Chron. 3:22-24), and since Ezra returned to Jerusalem in 457 b.c., the second generation after him would have been about 400 b.c. Therefore some date the authorship of the books of Chronicles about 400 b.c., although others hold that these latest names were added to bring the book up to date, in the same way that the last book of Moses, Deuteronomy, was completed after the death of the author by the addition of an account of Moses’ death. For a further discussion of the problem as it concerns the book of Deuteronomy, see Additional Note on Deut. 34.

chapter 4

1, 11 The posterity of Judah by Caleb the son of Hur. 5 Of Ashur the posthumous son of Hezron. 9 Of Jabez, and his prayer. 21 The posterity of Shelah. 24 The posterity and cities of Simeon. 39 Their conquest of Gedor, and of the Amalekites in mount Seir.

1. The sons of Judah. Of the five names here given, only Pharez was a son of Judah (ch. 2:4). The others were evidently heads of various clans, and if so, the term “sons” is employed in this broader sense.

2. Reaiah. Verses 2-4 give the branches and settlements of Hur, the first-born of Ephratah, wife of Caleb (ch. 2:19, 50).

5. Ashur. In vs. 5-7 is given another line of descent from Hezron, through Ashur (ch. 2:24).

8. Coz. Nothing further is known concerning Coz.

9. Jabez. Jabez was also the name of a town of Judah in which certain families of scribes of the lineage of Salma, the son of Hur, lived (ch. 2:50, 54, 55).

More honourable than his brethren. Compare a similar phrase in Gen. 34:19.

10. God granted. Nothing is known of the circumstances by which God granted the earnest petition of Jabez. The important point is that God heard the prayer of faith and poured some great blessing upon His faithful servant.

12. Men of Rechah. Rechah is not otherwise known, but the Vaticanus manuscript and the Lucian recension of the LXX read “Rechab.” In such a case the men of Rechah would be Rechabites. In ch. 2:55 the scribes of Jabez were “of the house of Rechab.” These Rechabites were descendants of Hur through Salma (ch. 2:50-55), and Hur was a son of Caleb (ch. 2:19). In such a case the Chelub of v. 11 is possibly a namesake of Caleb—“Chelubai” of ch. 2:9—the son of Hezron.

13. Sons of Kenaz; Othniel. In vs. 13-15 members of this clan are listed. Kenaz is mentioned in Joshua 15:17 and Judges 1:13; 3:9, 11, where Othniel is given as the son of Kenaz, the brother of Caleb. Among the dukes of Edom another Kenaz is listed (1 Chron. 1:53).

15. Caleb. This seems to be at least the third Caleb mentioned in this genealogy if “Caleb, the son of Hur” is included (see ch. 2:18, 50; see on ch. 2:18).

17. Eshtemoa. This probably refers to the founder of the Judean mountain city of Eshtemoh (Joshua 15:50), now es-Semû‘, 8 mi. (12.6 km.) south of Hebron.

18. Socho. This possibly refers to the Judean mountain city of Socoh (Joshua 15:48), near Eshtemoa, which is 9 mi. (14.4 km.) south of Hebron. Socoh is known today as Khirbet Shuweikeh.

Zanoah. Another of the mountain cities of Judah (Joshua 15:56), probably Zânuta, about 2 mi. (3.2 km.) southeast of Beth-shemesh.

19. Keilah. A town in the Shephelah (Joshua 15:44) rescued by David from the Philistines (1 Sam. 23). It is now Khirbet Qîlā, 8 mi. (12.6 km.) northwest of Hebron.

Eshtemoa. Verse 17 states that Ishbah was the father of Eshtemoa. Possibly this Eshtemoa, the Maachathite, is not the same as the former.

The Maachathite. The Maachathites were the people of a small kingdom to the northeast of Palestine (Deut. 3:14; Joshua 12:5; 13:11).

21. The sons of Shelah. Verses 21-23 give a brief account of the families of Shelah.

Mareshah. An important city of Judah (Joshua 15:44), now Tell Sandaḥannah, 13 mi. northwest of Hebron.

Wrought fine linen. Such occupations in ancient times were commonly confined to hereditary guilds.

22. Chozeba. Some think this was Chezib (Gen. 38:5). The name survives in Khirbet Kuweizibeh, northwest of Hebron; it was more likely nearby Khirbet ed-Dilb.

Dominion in Moab. This phrase may refer to the subjugation of Moab by two chieftains of Judah. Some suggest that it may refer to intermarriage with Moab, since the verb here translated “had dominion,” ba‘al, also means “to marry” (see Gen. 20:3; Deut. 21:13; etc.). For the use of the verb in the sense of ruling see Isa. 26:13.

23. Plants and hedges. These words should probably be left untranslated and be rendered Netaim and Gederah. The latter is mentioned as a place name in Joshua 15:36.

With the king. The meaning seems to be that the potteries at Netaim and Gederah were controlled by the king.

24. Sons of Simeon. Compare other lists of Simeon’s sons (Gen. 46:10; Ex. 6:15; Num. 26:12, 13). The genealogies of Simeon follow those of Judah evidently because of the close relationship between the two tribes (see Judges 1:3). Simeon received his inheritance within the limits of Judah (Joshua 19:1, 9).

27. Not many children. That is, the other Simeonite clans (Num. 26:12-14). During the 40 years’ wandering the tribe decreased 60 per cent in population (Num. 1:23; 26:14), with the result that it numbered less than half the average of all the tribes.

28. They dwelt. Verses 28-33 give the dwelling places of the Simeonites. The list parallels that of Joshua 19:2-8. Many of the towns here assigned to Simeon are reckoned with Judah in Joshua 15:26-32, 42.

Beer-sheba. In Joshua’s enumeration Sheba appears after Beersheba, obviously as another designation of the site of Beer-sheba (see on Joshua 19:2).

31. Shaaraim. Or Sharuhen (Joshua 19:6) and Shilhim in Joshua 15:32. Sharuhen is listed by Thutmose III as subjugated by him.

32. Five cities. Why these 5 cities should be listed separately from the former 13 is not clear. The separation is also made in Joshua 19:7, where, however, only 4 villages are given. Perhaps these places remained in the possession of Simeon after the other 13 had been lost.

33. Baal. Or Baalath-beer (Joshua 19:8). Some identify this with Ramah, or Ramoth, of the South (see 1 Sam. 30:27).

34. And Meshobab. Verses 34-43 trace the emigration and conquests of the Simeonites. Verses 34-37 give the names of the 13 princes of Simeon who led out in the expedition made by their tribe in the days of Hezekiah. The number of princes is the same as that of the 13 cities (vs. 28-31).

38. Increased greatly. Because of increase in numbers and probably also pressure from neighbors who had likewise increased, the Simeonite chieftains went forth to seek new settlements.

39. Gedor. This town must have been somewhere in the extreme south of Simeon; its exact location is unknown. The LXX here reads Gerar, the place where Isaac dwelt (Gen. 26:17). It is possibly the Geder of Joshua 12:13.

40. Fat pasture. When Isaac moved to Gerar he found a country that would support his possessions of flocks and herds (Gen. 26:14, 17-20).

They of Ham. Evidently the original Canaanites (see ch. 1:8).

41. The days of Hezekiah. Compare 2 Kings 18:8, where Hezekiah “smote the Philistines, even unto Gaza.” Gerar is thought to have been about 8 mi. (12.6 km.) south of Gaza.

42. Mount Seir. In the territory of Edom to the south and east. The name Mt. Seir is commonly used to designate the land of Edom.

43. Amalekites. These were no doubt Amalekites who had taken refuge in Edom from Saul’s wars of extermination (1 Sam. 14:48; 15:8; cf. 2 Sam. 8:12). Amalek was partly of Edomite ancestry (1 Chron. 1:35, 36).

1. Sons of Reuben. Chapter 5 deals with the tribes that settled east of the Jordan: Reuben, Gad, and the half tribe of Manasseh. Verses 3 to 10 give the genealogy of Reuben. Reuben was the first-born son of Leah, who was also the mother of Judah and Simeon (Gen. 35:23), whose genealogies have already been given.

Sons of Joseph. As the eldest son of Jacob, Reuben would have been entitled to the rights of the first-born. The inheritance of a double portion (Deut. 21:15-17), which Reuben had forfeited by his sin (Gen. 35:22; 49:4), was given to the sons of Joseph (Gen. 48:21, 22).

After the birthright. As the first-born, Reuben should have appeared first in the genealogical list. But that place went to Judah.

2. Judah prevailed. See Gen. 49:8-12 for the special blessings pronounced upon Judah. Although Joseph received a double portion, the chief blessings among the sons of Jacob went to Judah.

Chief ruler. This refers to the royal line of David (see 1 Sam. 13:14; Micah 5:2).

3. Hanoch. These names are also listed in Gen. 46:9; Ex. 6:14; Num. 26:5-7. Such names as Hezron and Carmi are also prominent among the descendants of Judah (1 Chron. 2:7, 9; 4:1).

4. Sons of Joel. The line of Joel is traced in vs. 4-6 to the time of Tiglath-pileser (745-727 b.c.). Since only eight generations are given, there must be large gaps in this genealogical line.

6. Tilgath-pilneser. Tiglath-pileser III, who came against Israel in the days of Pekah (2 Kings 15:29).

8. Aroer. A city on the northern bank of the Arnon River (see on Num. 32:34).

Nebo. A site east of the north end of the Dead Sea (Num. 32:38; Deut. 34:1).

Baal-meon. A city 4 mi. (6.4 km.) southwest of Medeba. The preceding three cities are mentioned by Mesha on the famous Moabite Stone (see Vol. II, pp. 864, 865).

9. The wilderness. As the Reubenites increased they continued to push to the east, to the great desert between Transjordan and the Euphrates.

10. The days of Saul. See vs. 18-22.

Hagarites. An Aramaean people referred to as the Hagarânu in Assyrian inscriptions of Sennacherib, as living in Syria. Their proximity to Moab may be suggested in Ps. 83:6.

11. Children of Gad. Verses 11 to 17 present the posterity of Gad, the first-born son of Zilpah, handmaid of Leah (Gen. 35:26).

Over against them. That is, adjoining the Reubenites, on the east of Jordan. Compare Joshua 13:24-28.

Bashan. The ancient dominion of Og (Num. 21:33-35; Deut. 3:1-12). “All Bashan” was originally given to Manasseh (Deut. 3:13; Joshua 13:30), with Gad receiving the territory of Gilead (Joshua 13:24, 25). Bashan was north of Gilead (see v. 16), but the towns of Jair are mentioned as belonging to both regions (see Joshua 13:30, 31; Judges 10:3, 4; Deut. 3:14).

13. Heber, seven. Genesis 46:16 also lists seven sons of Gad, but the names are not the same as the ones given here. These may be the names of the heads of clans at the time of the settlement in Transjordan.

14. Children of Abihail. The clans mentioned in v. 13 were sons of Abihail. Abihail’s descent is then traced back to Buz. The name Buz occurs in Gen. 22:21 as a son of Nahor, and Buzite appears in Job 32:2 describing the clan of Elihu.

17. Jotham. King of Judah from about 750 to 731 b.c.

Jeroboam. King of Israel from about 793 to 753 b.c. Jeroboam was the vigorous ruler who restored the territory of Israel “from the entering of Hamath unto the sea of the plain” (2 Kings 14:25). The phrase, “reckoned by genealogies,” suggests that he probably took a census of the tribes east of the Jordan. In the chaotic period following Jeroboam, Jotham may have taken over the territory of Israel across the Jordan, for he “fought also with the king of the Ammonites, and prevailed against them” (2 Chron. 27:5).

18. Valiant men. The exact number, 44,760, is evidently based on an official census. Immediately after the Exodus (Num. 1:21, 25, 35), Reuben had 46,500 soldiers, Gad had 45,650, and all Manasseh 32,200, and in the days of Joshua the number of men of war from these tribes totaled 43,730, 40,500, and 52,700 respectively (Num. 26:7, 18, 34).

19. The Hagarites. See on v. 10.

22. Until the captivity. The Hagarites were completely dispossessed of their territories, and the Israelites held the land till the captivity, in the days of Tiglath-pileser (see vs. 6, 26).

24. Heads of the house. Nothing further is known concerning these heroes, or “famous men.”

25. They transgressed. The chronicler constantly points out the sad results of sin, hoping thus to awaken Israel to the dangers of transgression and the blessings of obedience.

26. Pul. Contemporary documents from Babylon identify Pulu, or Pul, as the Babylonian name of Tiglath-pileser. In the Canon of Ptolemy, Tiglath-pileser bears the name of Poros, a Greek modification of the Babylonian Pulu and the Biblical Pul (see Vol. II, pp. 61, 156, 157, 159). The singular form of the Hebrew verb here translated, “and he carried them away,” suggests that only one king and not two were involved. It is possible to translate the Hebrew word for “and” as “even.” This permits the rendering, “The God of Israel stirred up the spirit of Pul king of Assyria, even the spirit of Tiglath-pileser king of Assyria, and he carried them away.” Thus translated this text supports what is believed to be convincing evidence from ancient documents that the Assyrian ruler, Tiglath-pileser, was the same king as Pul.

Reubenites. The subjugation and deportation of the ten northern tribes was accomplished in successive stages. The deportation of the Transjordanic tribes by Tiglath-pileser is here described. The same Assyrian king also invaded the territory of the northern tribes and carried its peoples into captivity (2 Kings 15:29). When Shalmaneser made his final assault on Samaria (2 Kings 18:9), only a feeble remnant remained (see on 2 Chron. 30:6).

Unto Halah, and Habor. These same places are mentioned in 2 Kings 17:6 as localities to which the Israelites were taken after the capture of Samaria in 722 b.c. Habor is believed to be another name for the river Khabur, which flows into the Euphrates. The Khabur Valley was the temporary residence of Abraham on his way to Canaan (see on Gen. 11:31).

Gozan. A city of Mesopotamia called by the Assyrians Guzanu. It is on the upper reaches of the Khabur River, about midway between Nineveh and Haran and is known today as Tell Halâf.

1. The sons of Levi. Chapter 6 deals with the tribe of Levi, its descendants and its cities. Verses 3 to 15 give the line of Aaron through Eleazar to Jehozadak and the Babylonian captivity. Beginning with Eleazar, 22 names are given for a period covering more than 8 centuries.

4. Eleazar. Eleazar was only one of the sons of Aaron, but it is his line that is here given. There were also personages of high-priestly rank in the line of Ithamar (see ch. 24:1-6).

6. Uzzi begat Zerahiah. This was probably near the time of Eli. The line of Eli is as follows: Eli, Phinehas, Ahitub, Ahimelech, Abiathar (see 1 Sam. 14:3; 22:20; 1 Kings 2:26, 27). The line of Eleazar through Uzzi and Zerahiah was no doubt serving as priests contemporaneously with the line of Ithamar-Eli. In 1 Chron. 24:3, Ahimelech of Eli’s line is called a descendant of Ithamar. See further on 2 Sam. 8:17.

8. Ahitub begat Zadok. Zadok was joint high priest with Abiathar under David (see 2 Sam. 8:17; 15:24).

10. Azariah. Compare 1 Kings 4:2. The name Azariah appears three times in the present list (1 Chron. 6:9, 10, 13). A priest by the name of Azariah withstood Uzziah (2 Chron. 26:17, 18), and another Azariah was priest during the time of Hezekiah (2 Chron. 31:10).

11. Amariah. Probably the high priest in office at the time of Jehoshaphat (2 Chron. 19:11).

12. Ahitub begat Zadok. The exact period when these men held priestly office is not known. It was probably about the time when Jehoiada, who made Joash king (2 Chron. 23), lived. The fact that Jehoiada is not cited in the present genealogy is evidence that the names of all priests do not appear in this present list. About a century later there was another priest, presumably a high priest, whose name does not appear in the present listing, Urijah of the time of Ahaz (2 Kings 16:10-16).

13. Hilkiah. Probably the Hilkiah who found the book of the law during the time of Josiah (2 Kings 22:8).

14. Seraiah. The high priest at the time when Jerusalem fell (2 Kings 25:18-21; Jer. 52:24).

15. Jehozadak went into captivity. He must have been very young at this time (586 b.c.), for his son (unless grandson or other descendant is meant, see on ch. 2:7) Joshua was high priest (Ezra 3:2) at the time of the return of the exiles during the reign of Cyrus (c. 553-530 b.c.), and as late as the second year of Darius (520/519 b.c.), when the work of completing the rebuilding of the Temple was begun (Haggai 1:1, 14).

16. The sons of Levi. After having given a list of the high priests from Levi to Jehozadak (vs. 1-15), the chronicler returns to the sons of Levi, to give an account of several branches of the house of Levi.

19. Families. That is, clans.

20. Of Gershom. Verses 20 and 21 list seven successive generations of Gershonites. This genealogy does not appear in the Pentateuch.

22. The sons of Kohath. With this list of the descendants of Kohath (vs. 22-28), compare that of the ancestors of Heman the singer (vs. 33-38; see on v. 33).

28. Samuel. The list of Kohathites concludes with the mention of Samuel and his sons.

Vashni. Heb. washni, probably to be translated “and the second.” The first-born son was Joel (see on 1 Sam. 8:2).

31. Whom David set. Verses 31 and 32 are a preclude to the pedigrees of Heman, Asaph, and Ethan, who were the leaders of David’s choir.

32. Tabernacle. After the entry into Canaan the tabernacle which Moses had made was set up at Shiloh and was still there in the days of Eli (Joshua 18:1; Judges 18:31; 1 Sam. 1:3). It was later moved to Nob, as is evident by the presence of the shewbread there (1 Sam. 21:1, 4, 6). In David’s time, even after the ark had been brought to Jerusalem (1 Chron. 13:5-14; 15:1 to 16:6), the tabernacle and the altar of burnt offering were at Gibeon (1 Chron. 21:29). The tabernacle seems to have remained there until the reign of Solomon (2 Chron. 1:3), who finally transferred it to the new Temple (2 Chron. 5:5).

Since v. 31 mentions the ark, it is not quite clear whether v. 32 refers to the original tabernacle (at Gibeon) or the tent erected to house the ark in Jerusalem (see PP 708).

33. Of the Kohathites: Heman. Verses 33-38 present the ancestry of Heman, a Kohathite, one of the tabernacle singers in the days of David, and his lineage parallels that of vs. 22-28. There are variations in the two lists. Twenty-one generations are listed from Levi to this contemporary of David, a period of about 650 years. Ruth 4:18-22 list ten generations in the line of Judah from Judah to David (see on Matt. 1:3-6). Not all genealogical tables give every link (see on ch. 2:7).

39. Asaph. Verses 39-43 trace the lineage of Asaph back to Gershom, the son of Levi, through 13 names. However, vs. 20, 21, list only 7 names for this period. The fact that such names as Zerah, Zimmah, and Jahath appear in both lists and in the same sequence, indicates that the two lists cover the same genealogy, with the first, however, giving an abbreviated form.

Right hand. That is, the Asaphites stood to the right of the Hemanites.

44. Sons of Merari. Verses 44-47 present the ancestry of Ethan the Merarite.

48. Their brethren. That is, the Levites who were not singers.

49. Aaron and his sons. As an introduction to the next section, which has to do with the Levitical cities, appears a partial recapitulation of the priestly line, terminating with Ahimaaz of the time of David and Solomon (vs. 50-53; cf. vs. 4-8).

54. Dwelling places. Compare Joshua 21:5-39.

55. Suburbs. That is, the surrounding pasturelands (see on Num. 35:2; Joshua 14:4).

58. Hilen. Called “Holon” in Joshua 21:15.

60. Thirteen cities. Only 11 cities have been named. The two not listed are Juttah and Gibeon (see Joshua 21:16, 17).

61. The half tribe. This verse is probably an incomplete form of the parallel passage in Joshua 21:5.

64. These cities. That is, the cities numbered in vs. 61-64 (see Joshua 21:4-8).

66. The residue. Compare Joshua 21:20. Verses 66-81 name the cities whose number was given in vs. 61-64. Compare Joshua 21:20-39. Many variations occur in the names of the cities in the two lists. Some nine centuries had elapsed between the writing of Joshua and Chronicles, and in this time many changes had taken place in local names.

67. Cities of refuge. Only Shechem was a city of refuge. For the cities of refuge, see on Num. 35:6; Deut. 19:2, 3.

69. Aijalon. Joshua 21:23, 24, lists Aijalon as a contribution of Dan, together with Eltekeh, Gibbethon, and Gath-rimmon.

71. Sons of Gershom. Verses 71-76 list the cities of the Gershonites. Compare Joshua 21:27-33.

Ashtaroth. The city had evidently been a seat of the worship of Ashtoreth.

77. Merari. Verses 77-81 list the cities of the Merarites. Compare Joshua 21:34-39.

Rimmon. Compare Joshua 21:34, 35.

78. By Jericho. These geographical facts are not found in Joshua 21:36, which mentions only that the cities were from the tribe of Reuben.

80. Ramoth. One of the cities of refuge (see on Joshua 20:8).

81. Heshbon. A city across the Jordan from Jericho, in the vicinity of Mt. Nebo and Medeba.

1. Sons of Issachar. Verses 1 to 5 list the clans of Issachar, together with the census of the men of military age.

5. Fourscore and seven thousand. At the first census of Moses the warriors of Issachar numbered 54,400 (Num. 1:29), and at the second, 64,300 (Num. 26:25).

6. Sons of Benjamin. Verses 6 to 12 list the clans of Benjamin together with the census. Only three names are here given, whereas 1 Chron. 8:1, 2, and Num. 26:38, 39 list five sons of Benjamin, and Gen. 46:21 lists ten. All lists name Bela first but differ in regard to other names.

7. Sons of Bela. Compare ch. 8:3-5, where a different list of names is given. The two lists probably give the clans of Bela at different periods.

11. All these. If the 17,200 Jediaelites are added, the 22,034 Belaites and the 20,200 Becherites (vs. 7, 9), a total of 59,434 Benjamites is arrived at. The first Mosaic census gives 35,400 (Num. 2:23), and the second census gives 45,600 (Num. 26:41).

13. Sons of Naphtali. The sons are listed, but no census figure is given. The list agrees with the lists of Gen. 46:24 and Num. 26:48, 49 except for minor differences in spelling.

14. Sons of Manasseh. Verses 14 to 19 give the genealogy of Manasseh.

Whom she bare. The reading here is obscure. The verse may also be translated so as to support the reading of the LXX, “The sons of Manasse; Esriel, whom his Syrian concubine bore; and she bore to him also Machir the father of Galaad.”

Machir. The first-born of Manasseh (Joshua 17:1).

15. Huppim and Shuppim. The meaning of this verse is obscure. Some think that Machir took wives of the clans of Huppim and Shuppim. Others think that the meaning is that he took wives for Huppim and Shuppim.

Zelophehad. According to Num. 26:33 and Joshua 17:3 Zelophehad was the son of Hepher, who was a grandson of Machir.

Daughters. See on Joshua 17:3, 5.

16. Peresh. The names here listed do not occur elsewhere in the Bible.

17. Bedan. The name occurs elsewhere only in 1 Sam. 12:11.

18. Abiezer. In Joshua 17:2 this name appears as that of a son, or at least a descendant of Manasseh, and in Judges 6:11, 24, 34, as that of Gideon’s clan.

20. Sons of Ephraim. Verses 20 to 27 give the genealogy of Ephraim. The genealogy is somewhat difficult to follow. According to Num. 26:35, 36, Ephraim had three sons and Shuthelah had a son by the name of Eran. Here a genealogical line is apparently given from Shuthelah through Bered to the eighth generation, at which time, however, Ephraim seems to be still alive (v. 22). Perhaps the sons of Ephraim are Shuthelah, Bered, and Tahath (see Shuthelah, Becher, and Tahan in Num. 26:35), and Shuthelah the son of Zabad (1 Chron. 7:21) is to be regarded as the end of the line of Shuthelah (v. 20).

21. Ezer, and Elead. Verses 21 to 24 break the table of genealogical names by the narrative of the death of Ephraim’s sons and the birth of Beriah, whose daughter Sherah founded the two Beth-horons.

26. Elishama. A prince of Ephraim at the time of Moses (Num. 7:48).

27. Non. A variant spelling of Nun, the father of Joshua (Joshua 1:1).

28. Beth-el. This city was originally assigned to Benjamin (Joshua 18:22), but later it was incorporated into the northern kingdom as part of Ephraim. See on Gen. 28:19; Joshua 18:22.

29. Beth-shean. The four cities mentioned were originally assigned to Manasseh but were within the territory of Issachar and Asher (Joshua 17:11). See on 1 Sam. 31:10.

30. Sons of Asher. Verses 30 to 40 give the genealogy of Asher.

Imnah. Compare Gen. 46:17.

38. Jephunneh. This is also the name of the father of Caleb (Num. 13:6).

40. Twenty and six thousand. This seems to be the number of fighting men of Asher. In the first census of Moses the number was 41,500 (Num. 1:41), and in the second census it was 53,400 (Num. 26:47).

1. Benjamin. The record now returns to the genealogy of Benjamin. The present register is different from that given in ch. 7:6-12. Compare Gen. 46:21, 22; Num. 26:38-41. Perhaps “son” is here used in the general sense of “descendant” (see on 1 Chron. 2:7).

6. Ehud. The descendants of Ehud are listed in vs. 6 to 28. This Ehud may have been the judge by that name, for he is called the son of Gera, and the Ehud here mentioned also had a Gera in his ancestral line (Judges 3:15; cf. 1 Chron. 8:5).

They removed them. Literally, “they carried them into exile.” The details of the incident are not clear.

7. He removed them. Literally, “he carried them into exile.” As in v. 6, the details are not clear.

8. Sent them away. The meaning probably is that Shaharaim sent away his wives Hushim and Baara.

12. Ono, and Lod. These two names occur together again in Ezra 2:33 and Neh. 7:37. Lod is the Lydda of Acts 9:32.

28. Heads of the fathers. That is, heads of leading family groups or clans.

Dwelt in Jerusalem. Jerusalem was inhabited partly by descendants of Benjamin and partly by those of Judah (see 1 Chron. 9:3; Neh. 11:4). The five groups of Benjamites mentioned in 1 Chron. 8:14-28 dwelt in Jerusalem, in contrast with the preceding groups who dwelt in scattered areas about Jerusalem, as far away as Lydda, 24 mi. northwest of Jerusalem, and Moab (1 Chron. 8:12, 8).

29. Father of Gibeon. Identified as Jehiel (ch. 9:35). Chapter 8:29-40 lists the families of Gibeon and the royal house of Saul.

30. Kish. The name of Ner does not appear here (see ch. 9:36). This Kish is not the father of Saul, but presumably his great-uncle (see v. 33; ch. 9:36, 39; see on 1 Sam. 14:50).

31. Zacher. Or Zechariah (ch. 9:37). Zacher is from the Heb. zakar, which means “to remember.” Zacher means “remembrance” or “memorial,” while the form Zechariah may mean either “the Lord has remembered,” or “the Lord will remember.”

32. With their brethren. That is, with the other Benjamite clans who settled in Jerusalem (vs. 14-28). Originally assigned to the tribe of Benjamin, Jerusalem was later included in the territory assigned to the tribe of Judah.

33. Kish. Thus Kish, Ner’s son, was presumably a grandson of Jehiel (ch. 9:35, 36, 39), or Abiel (1 Sam. 14:51). Kish is called Abiel’s son (1 Sam. 9:1) in the wider meaning of “son” (see on 1 Chron. 2:7).

Saul. The home of Saul was at Gibeah rather than Gibeon (1 Sam. 10:26; 11:4; 15:34; 2 Sam. 21:6).

Esh-baal. The employment of the name “Baal” in Esh-baal and in Merib-baal, the son of Jonathan (v. 34), does not necessarily indicate that Saul was devoted to the worship of the god Baal. The Heb. ba‘al simply means “owner,” “husband,” “lord.” However, after the word came to be definitely connected with the god Baal it appears no longer to have been used by Hebrews who were faithful to Jehovah in the naming of their children. The change from Esh-baal (literally, “man of Baal”) to Ishbosheth (literally, “man of shame”) and possibly also that of Merib-baal (1 Chron. 9:40) to Mephibosheth (see on 2 Sam. 2:8; see also 2 Sam. 4:4; 9:6) was probably a deliberate substitution to eliminate the implication of idolatry. The Hebrew people were fond of such adaptations in names as a means of giving expression to their feelings.

40. The sons of Ulam. Judging from the number of generations from Jonathan, it is possible that Ulam’s 150 sons and grandsons lived at the time of the return from the Exile.

1. Were written. Evidently Chronicles was completed after the transportation to Babylon.

2. Nethinims. These were the order of Temple servants who performed the menial tasks such as carrying the water and the wood. On the identity of the Nethinims see on Joshua 9:21; Ezra 2:43; 8:20.

3. And in Jerusalem. Verses 3 to 17 seem to correspond to Neh. 11:4-19, although opinions vary as to whether the list in Chronicles describes the inhabitants before or after the Exile. The two accounts are not identical, but those who claim that both are postexilic believe that they were taken from the same longer source, with each compiler selecting his own list of representative names.

4. Uthai. Compare Neh. 11:4; see on 1 Chron 9:3.

6. Six hundred and ninety. Compare Neh. 11:6, where the number is given as 468. The totals may represent different periods.

9. Nine hundred and fifty and six. The total in Neh. 11:8 is 928 (see on 1 Chron. 9:3, 6).

10. Priests. Verses 10 to 13 list the priests engaged in the Temple service.

11. Azariah. Compare ch. 6:11-13, where the names correspond as far as Zadok, but where the next two names, Meraioth, son of Ahitub, do not appear, though there is an earlier Meraioth (ch. 6:7). The list in Neh. 11:11 is the same as in the present verse, with the exception that Seraiah appears instead of Azariah. According to Neh 12:1 a Seraiah begins a list of priests who went up with Zerubbabel and Joshua, and in Neh. 10:2 a Seraiah and an Azariah are among the priests who sealed the covenant with Nehemiah some 70 years later. Neh. 12:12 shows Seraiah to be the head of a priestly clan. Obviously favorite names were repeated in priestly families.

12. Adaiah. Compare Neh. 11:12; see on 1 Chron. 9:3.

Pashur. Compare Neh. 11:12; see on 1 Chron. 9:3.

13. A thousand and seven hundred and threescore. The total of the priestly clans listed in Neh. 11:12-14 comes to 1,192. The totals may represent different periods.

14. Shemaiah. Compare Neh. 11:15, where the line is carried back one more generation to include the name of Bunni but where the phrase, “of the sons of Merari,” is omitted.

16. The Netophathites. Netophah was a village near Bethlehem (1 Chron. 2:54; Neh. 7:26).

17. And the porters. Verses 17 to 26 deal with the keepers of the gates, giving their numbers and their duties. Compare Neh. 11:19.

21. Tabernacle. See on ch. 6:32.

22. Two hundred and twelve. According to Neh. 11:19 the number of porters was 172. The total at the time of David was 93 1 Chron. 26:8-11, and those who returned with Ezra numbered 139 (Ezra 2:42).

Samuel the seer. It is interesting to notice that Samuel had a part in arranging the Temple services. No mention is made elsewhere of such an activity on the part of Samuel.

24. Four quarters. Compare Num. 3:23-38, where God through Moses prescribed that the Levites should camp on the four sides of the tabernacle.

25. Their villages. The families of the Temple warders lived in rural areas around Jerusalem.

After seven days. Probably on the Sabbath (see 2 Kings 11:5).

28. Ministering vessels. The sacred vessels employed in the services of the sanctuary.

By tale. Literally, “by number.” The sacred vessels were to be carefully counted out so that none might be lost.

30. Sons of the priests. The Levites had charge of the stores of spices (v. 29), but only the priests might prepare the holy ointment.

32. Shewbread. Compare Lev. 24:5-9.

Every Sabbath. Every Sabbath the shewbread was replaced on the golden table (see on Lev. 24:8).

33. Singers. This item regarding the singers concludes the statement concerning the Levites employed in the Temple services.

35. In Gibeon. Verses 35-44 are almost an exact duplicate of ch. 8:29-38. The genealogy of Saul is repeated, this time as an introduction to the account of his final ruin in ch. 10, with which the narrative section of Chronicles begins.

1. Now the Philistines. Verses 1-12 parallel 1 Sam. 31:1-13. The two accounts are almost identical but certain variations do occur.

6. All his house died. This statement is not intended to convey the idea that there were no survivors of the house of Saul, for Ish-bosheth survived (2 Sam. 2:8). Its object seems, rather, to indicate the completeness of the fall. The family of Saul was no more to rise to power.

7. The valley. That is, the Valley of Jezreel (see on 1 Sam. 29:1).

10. House of their gods. “House of Ashtaroth” (1 Sam. 31:10). Ashtoreth was the Canaanite counterpart of the Mesopotamian goddess Ishtar. She was the goddess of sexual love and of war (see on Judges 2:13).

Fastened his head. This detail is not mentioned in the book of Samuel, which, on the other hand, mentions the fastening of Saul’s body to the wall of Beth-shan (1 Sam. 31:10), a detail the chronicler does not record here.

Dagon. The national god of the Philistines (see on 1 Sam. 5:2).

13. Died for his transgression. This statement is not found in Samuel. It is characteristic of the writer of Chronicles, who constantly moralizes on the terrible effects of transgression and the blessings of righteousness.

Which he kept not. Saul’s great sin was disobedience to the Lord’s commands (see 1 Sam. 13:13).

A familiar spirit. Having failed to give heed to the Lord, Saul turned to a medium to ask guidance and counsel of demons (see on 1 Sam. 28:7-20).

14. And enquired not of the Lord. Before inquiring of the witch of Endor, Saul endeavored to secure an answer from God, but failed (1 Sam. 28:6). The Lord refused to give ear to Saul. Had Saul truly repented, coming to the Lord in meekness and penitence, God would have heard him. His turning to a medium who represented the evil one indicates clearly the depths to which Saul had fallen (see on 1 Sam. 28:6, 7).

Unto David. In these words the transition is made from the early history of the people of God to David the king. The dynasty of David will now be the subject of the remainder of Chronicles.

1. To David unto Hebron. Verses 1-9 of ch. 11 are parallel to 2 Sam. 5:1-10. The record passes rapidly over David’s reign at Hebron (1 Chron. 3:4), coming immediately to his glorious reign at Jerusalem. The tribes of Israel came to David at Hebron on the occasion of Ish-bosheth’s death (2 Sam. 4:5-12; 5:1).

3. By Samuel. See 1 Sam. 15:28; 16:1. God Himself directed Samuel to anoint David king to rule His people in place of Saul.

4. Jerusalem, which is Jebus. See on Judges 19:10.

5. Not come hither. The inhabitants thought the city so strong that they jeered at David, boasting that even the lame and the blind could defend it (see on 2 Sam. 5:6).

6. Joab. He already held a position of responsibility in the army when Ish-bosheth was still on the throne (2 Sam. 2:13; 3:23).

Went first up. Jerusalem was presumably captured by an ascent up the water shaft, referred to as “the gutter” (see on 2 Sam. 5:8).

7. The castle. That is, the stronghold, or fort.

8. Millo. The exact nature of this part of the fortifications of Jerusalem is not known, but it seems to have been a particularly strong place of defense, which played an important role in the fortifications of the city (see on 2 Sam. 5:9; 1 Kings 9:15; 11:27).

9. Lord of hosts. On the meaning of this expression, see Vol. I, p. 173.

10. The mighty men. Verses 10-47 deal with a list of the mighty men in David’s kingdom. The passage is parallel to 2 Sam. 23:8-39.

11. Three hundred. See on 2 Sam. 23:8.

13. To battle. A more complete account of the incident appears in 2 Sam. 23:9-12; that is, if the writer is describing the same event.

Parcel of ground. If the parcel of ground here mentioned is that of 2 Sam. 23:11, it does not pertain to Pas-dammim, where David engaged in battle with the Philistines, but to a place not mentioned in this verse, namely, a plot of ground where Shammah had an encounter with the Philistines (see on 2 Sam. 23:11). The incompleteness of the narrative explains the absence of Shammah’s name from the list. It would appear that the encounter in question resulted from Shammah’s vigorous defense of a field from which the Philistines were endeavoring to carry away the crop.

14. They. The pronoun is in the singular in 2 Sam. 23:12. According to the description there the people had fled and Shammah stood alone defending the ground against the Philistines. However, he may have been attended by an armorbearer.

15. Three of the thirty. For the exploit of these men, see on 2 Sam. 23:13-17.

20. Abishai. Verses 20-25 relate the exploits of Abishai and Benaiah. Concerning this incident, see on 2 Sam. 23:18-23.

26. The valiant men. Verses 26-47, listing the valiant men of the armies, are parallel to 2 Sam. 23:24-39, though there are differences between the two lists (see on 2 Sam. 23:24-39), such as variations in spelling (see on 1 Chron. 1:42). Also 16 names are included here that do not occur in the second book of Samuel.

41. Uriah the Hittite. This name closes the list as found in Samuel (2 Sam. 23:39). The narrative concerning Uriah (2 Sam. 11) does not occur in the record as given in the book of Chronicles.

42. Adina. The 16 names listed in vs. 42-47 are not found elsewhere. These valiant men probably belonged to a later period of David’s reign than those listed in 2 Sam. 23.

1. They that came. The information in this chapter is not found elsewhere in Scripture. Verses 1-22 contain a register of warriors who went over to David while he was a fugitive from Saul; and vs. 23-40 list the numbers from the various tribes who crowned David king at Hebron.

Ziklag. A city in southwestern Judah (see on 1 Sam. 27:6). At the time of Saul it was held by the Philistines. When David fled to the Philistines, Achish, the king of Gath, gave him Ziklag as a place of residence (1 Sam. 27:2-7).

2. The left. The Benjamites were famous for left-handed stone slinging (Judges 20:16).

8. Of the Gadites. Verses 8-15 list the Gadites who joined David while he was holding out in the wilderness.

The hold. The exact location of this stronghold is not known. Probably Adullam is meant (ch. 11:15, 16).

Swift as the roes. Compare 2 Sam. 2:18.

14. Captains of the host. That is, officers of the army.

Over an hundred. The verse may literally be translated, “One to an hundred the small one, and the large one to a thousand.” From the literal rendering some deduce the meaning that among these heroes the least was more than a match for a hundred and the greatest was equal to a thousand. However, the context seems to favor the idea that the figures simply represent the number of men placed under the respective officers.

15. The first month. Nisan (or Abib), the first month of the religious year, is approximately our late March to late April. This month came at the close of the rainy season (see Vol. II, pp. 108, 110). These heroes did not wait till summer, when the Jordan was shallow, before venturing out on their exploits, but crossed the river at the most difficult and perilous season, when it was in full flood.

16. Benjamin and Judah. Verses 16-18 mention another group that enlisted with David.

17. Peaceably. David was suspicious concerning the intentions of these Benjamites, who belonged to Saul’s tribe. He feared treachery and wished to make certain that he would not fall victim to some plot.

18. Upon Amasai. Hardened warrior though he was, Amasai could be touched by the Spirit of God. Thus moved, he expressed his deep loyalty to David and his confidence that God was with David to help and to bless.

19. Some of Manasseh. This was on the occasion of Saul’s last battle (1 Sam. 29:1-11), when David accompanied the Philistines to the battle, but was dismissed before the outbreak of hostilities.

20. Captains of the thousands. They were not ordinary soldiers, but important and influential Manassite chieftains.

21. Band of the rovers. Probably the band of Amalekite raiders who had sacked Ziklag are referred to (see 1 Sam. 30:1).

22. Day by day. After Saul’s defeat and death, increasing numbers turned to David as their leader.

Like the host of God. A figure denoting a large number. The actual numbers as given in vs. 23-40 are relatively small compared with the full strength of the nation, but the statement, however, is well justified by the contrast between this group and the handful of outlawed unfortunates (1 Sam. 22:1, 2) who followed David at the beginning of his exile.

24. Judah. The list of David’s warriors begins with Judah, the tribe of David, and the leading tribe of David’s kingdom.

25. Simeon. Simeon was a southern tribe closely related to Judah (see on Joshua 19:1).

27. The Aaronites. Aaron was the leading clan of Levi.

28. Zadok. If, as many expositors believe, this was the Zadok who was one of the high priests at the time of David (2 Sam. 8:17; 1 Kings 2:35; 4:4), his help at this time may account for his being made high priest along with Abiathar, who had previously been with David (1 Sam. 22:20-23).

29. Kindred of Saul. Benjamin, the tribe of Saul, furnished the smallest contingent of any of the tribes, which was only natural.

30. Ephraim. This is the largest number of warriors provided by any tribe thus far mentioned—more than three times the number supplied by David’s own tribe, Judah.

31. Expressed by name. That is, they had their names entered on a list. For additional examples of the use of this phrase see Num. 1:17; 1 Chron. 16:41.

32. Understanding of the times. These men of Issachar were men who had wisdom to understand the meaning of current events and who were able to provide intelligent counsel (see Esther 1:13). They evidently saw that David was the man of the hour, and that it was prudent for Israel to accept him.

33. Which could keep rank. Heb. la‘ador, from the verb ‘adar, which may mean “to set up a battle order,” or “to gather.” The LXX renders the phrase, “to help David,” reading ‘azar for ‘adar. ‘Adar occurs only here and in v. 38; hence it is impossible to be certain of its exact meaning. In v. 38 it is used in connection with ma‘arakah, which means “row,” “rank,” “battle line,” and the combination of the two words may signify, “arranged in battle line.”

37. An hundred and twenty thousand. This large total for the two and a half tribes east of the Jordan is indeed remarkable. That David should have so large a number of men in his army from the eastern tribes and have only 6,800 men from his own tribe of Judah may find explanation in the observation that David was already king over Judah and the 6,800 probably represent only the elements that had been disloyal hitherto.

38. Keep rank. See on v. 33.

One heart. The nation as a whole was united in its purpose that David should be king.

39. Eating and drinking. This was the coronation feast. Compare a similar coronation feast for Adonijah (1 Kings 1:9, 19, 25).

40. Unto Issachar. The three tribes mentioned were among the most distant tribes. The thought is that all Israel, from the nearest to the farthest tribes, united in furnishing provisions for the great gathering at David’s coronation.

chapter 13

1 David fetcheth the ark with great solemnity from Kirjath-jearim. 9 Uzza being smitten, the ark is left at the house of Obed-edom.

1. David consulted. Chapter 13 deals with the transfer of the ark from Kirjath-jearim to the home of Obed-edom and is parallel to 2 Sam. 6:1-11. The sequence of the events related in Chronicles is not always the same as it is in Samuel. Thus in Samuel the account of David’s encounter with the Philistines in the Valley of Rephaim (2 Sam. 5:22-25) precedes the account of the transfer of the ark (2 Sam. 6:1-11), whereas in Chronicles it follows (ch. 14:13-16).

With the captains. Before calling a general assembly of the people (v. 5), David held a consultation with the national leaders. His procedure in this matter demonstrates his gifts of leadership. The account in Samuel is not as detailed. It does not mention the preliminary council but does describe the general assembly (2 Sam. 6:1).

2. All the congregation. That is, in this instance the leading representatives of the congregation. David recognized the “captains of thousands and hundreds,” “with every leader” (v. 1), as the representatives of the people, to be consulted on public matters and to give their voice in the direction of national affairs.

That are left. That is, those who are still at home, not having been summoned to the present meeting.

5. All Israel. David gathered 30,000 chosen men of all the tribes of Israel (2 Sam. 6:1).

Shihor of Egypt. In certain references (e.g., Jer. 2:18, RSV), Shihor has been taken as the Nile, but that can hardly be the case. On the other hand, the word shi-ḥōr, “pond of Horus,” appears in Egyptian documents as a body of water at the eastern border of the Delta, but its exact location is not known.

The entering of Hemath. See on Num. 34:8; Joshua 13:5; 1 Kings 8:65.

6. And David went up. For the narrative of vs. 6-14, see on 2 Sam. 6:2-11.

All Israel. That is, “all the people that were with him” (2 Sam. 6:2).

Baalah. Another name for Kirjath-jearim (Joshua 15:9-11, 60; 18:14). The ark was taken to the house of Abinadab in Kirjath-jearim after its return from the Philistines (1 Sam. 6:21; 7:1, 2).

Between the cherubims. Compare 1 Sam. 4:4; 2 Sam. 6:2; Ps. 80:1; Isa. 37:16.

9. Put forth his hand. The ark was holy and symbolized the presence of God. Detailed directions had been given concerning the ark in order that those having to do with it might “live, and not die” (Num. 4:19, 20; cf. Num. 1:51; 4:15; 7:9).

10. He died. The Lord took all factors of the case into consideration. He knew that Uzza was a sinful and unholy being, with unconfessed sins resting upon him, and with little sense of the holiness of God and the seriousness of transgression. The death of this one individual would prove to be a solemn warning to many and thus be the means of preventing divine judgments that otherwise might have fallen upon thousands (see PP 706; see further on 2 Sam. 6:6).

11. David was displeased. Not understanding the purposes of the divine dealings, David allowed himself to be displeased with the course the Lord had taken. He questioned the justice of God (see PP 705, 706; see on 2 Sam. 6:8).

12. David was afraid. David was afraid because of sin in his own experience. Having witnessed the signal judgment of God upon Uzza, he feared lest some error in his own life bring divine judgments upon him as well.

13. Obed-edom. The Obed-edom of ch. 26:1-4 was a Korahite Levite, but it is not certain that he is the subject of the present narrative. “Gittite” may mean that he was a native of Gath-rimmon, a Levitical city assigned to the children of Kohath (Joshua 21:20, 24). The Kohathites had the responsibility of carrying the ark (Num. 4:15). See further on 2 Sam. 6:10.

14. The Lord blessed. While the ark remained in the home of Obed-edom, it brought blessing (see on 2 Sam. 6:11).

chapter 14

1 Hiram’s kindness to David. 2 David’s felicity in people, wives, and children. 8 His two victories against the Philistines.

1. Hiram. For a full discussion of the events recorded in this chapter, see on 2 Sam. 5:11-25.

In Samuel the account of Hiram’s kindness to David immediately follows the narrative of the capture of Jebus and precedes the record of the transfer of the ark from Kirjath-jearim. In Chronicles the record of the capture of Jebus is followed by a catalogue of David’s mighty men, and then follows the narrative of the removal of the ark, and next the account of Hiram and his kindness to David. Thus the sequence in which events appear in the Biblical record is not always strictly chronological.

Timber of cedars. Probably, as in the case of the timbers for Solomon’s Temple, these were cut in the mountains of Lebanon and floated by sea to Joppa, and thence carried to Jerusalem (see 2 Chron. 2:16).

Lifted up. The Lord blessed David, confirming the entire kingdom in his hand. The king was to reign over a united kingdom, in which his enemies were to be subdued and the cause of the Lord was to triumph. God frequently grants His servants special favor with men (Gen. 39:21; Dan. 1:9; Luke 2:52). In the friendship of Hiram, the powerful king of Tyre, David doubtless discerned a token of divine blessing.

3. Took more wives. 2 Sam. 5:13 includes concubines.

4. His children. Compare 2 Sam. 5:14-16. See also 1 Chron. 3:5-9.

Nathan, and Solomon. The descent of Jesus is traced through both of these sons of David (Matt. 1:6-16; Luke 3:23-31; see on Matt. 1:6; Luke 3:23, 31).

5. Elpalet. This child is not mentioned in 2 Sam. 5:15.

6. Nogah. This name does not appear in 2 Sam. 5:15.

8. Philistines. Compare 2 Sam. 5:17.

11. Baal-perazim. The exact site of this victory is not known. The Valley of Rephaim lies to the southwest of Jerusalem. See further on 2 Sam. 5:20.

12. Their gods. Or “their images” (2 Sam. 5:21). The Philistines had brought the images of their gods with them to the battle, hoping thus to assure victory.

13. Yet again. Once more, near the beginning of David’s reign over all Israel, the Philistines came up against Jerusalem determined to humble her new and successful monarch.

15. Sound of going. Or “sound of marching” (see on 2 Sam. 5:24).

16. From Gibeon. Gibeon was about 6 mi. northwest of Jerusalem, directly in the path of retreat (see on 2 Sam. 5:25).

Gazer. Or Gezer. This was a fortress overlooking the Valley of Aijalon, about 18 mi. northwest of Jerusalem, which the Pharaoh of Egypt later captured and presented as a gift to his daughter, the wife of Solomon (1 Kings 9:15-17).

17. Fame of David. This verse is not found in the parallel record in Samuel. It is a reflection on the fame of David and on the source of Judah’s victories. It was God who gave to David his success, and it was the Lord who exalted him in the eyes of those who had sought to bring him low.

chapter 15

1 David, having prepared a place for the ark, ordereth the priests and Levites to bring it from Obed-edom. 25 He performeth the solemnity thereof with great joy. 29 Michal despiseth him.

1. David made. The record resumes the thread of the narrative dropped at ch. 13:14, and continues the account of the removal of the ark from the house of Obed-edom to Jerusalem. The narrative of the transfer of the ark (chs. 15 and 16) is more detailed than is the account in Samuel (2 Sam. 6:12-20).

Houses. This probably refers to a general building up of the city of Jerusalem, with special reference to buildings required for the administration of the country from Jerusalem as the capital. The little Jebusite town captured by David would be inadequate for the purposes it was henceforth to serve, and David’s first few years in the city were marked by extensive building activity.

City of David. The “castle of Zion” (ch. 11:5, 7), in the southeastern section of the later city of Jerusalem.

A place for the ark. Compare 2 Sam. 6:17.

Tent. Heb. ’ohel, translated “tabernacle” (2 Sam. 6:17). There was another tabernacle at Gibeon, where the altar was and where sacrifices were offered (1 Kings 3:4; 1 Chron. 16:39, 40). The tabernacle at Gibeon was the famous tabernacle that Moses had made in the wilderness (2 Chron. 1:3).

2. Carry the ark. For the Mosaic instructions concerning the moving of the ark, see Num. 4:5-15. The carrying of the ark was only one of the duties of the Levites (Deut. 10:8), and this duty was assigned to the Kohathite branch (Num. 4:15). David’s present enunciation of the law is an acknowledgment that it had not been observed in the previous effort to transfer the ark three months before (see 1 Chron. 13:7-10; 15:12, 13). The account in Samuel specifically states that on this occasion the ark was carried (2 Sam. 6:13).

4. Children of Aaron. That is, the sons of Aaron, the priests.

The Levites. The divisions of the Levites are listed in vs. 5-10.

5. The sons of Kohath. Kohath is listed second among the sons of Levi (Gen. 46:11; Ex. 6:16; 1 Chron. 6:1, 16). This was the line to which Aaron himself belonged (1 Chron. 6:2, 3). The Kohathites had special supervision over the ark and the articles of furniture in the holy place (Num. 3:30, 31). They alone were to carry the ark (Num. 4:15).

8. Elizaphan. The son of Uzziel, one of the sons of Kohath (Ex. 6:18, 22).

9. Hebron. Hebron and Uzziel (v. 10) were sons of Kohath (Ex. 6:18; 1 Chron. 6:2).

11. Zadok and Abiathar the priests. Zadok may have been high priest during the later years of Saul, after Ahimelech had been slain in the slaughter of the priests of Nob and his sole surviving heir, Abiathar, became a fugitive with David, being thus cut off from contact with the tabernacle (1 Sam. 22:9-23). If Zadok was Saul’s high priest (and if he was the Zadok of 1 Chron. 12:28, although not there described as a priest), that could account for his serving during David’s reign as joint high priest with Abiathar. In that case his serving at the tabernacle in Gibeon (1 Chron. 16:39) may have been a continuation of his former office. See further on 2 Sam. 8:17.

12. Chief of the fathers. Heads of their respective houses of Levites.

Sanctify yourselves. Before engaging in the solemn work of carrying the ark they were to cleanse themselves of all defilement. Now that another attempt was to be made to transfer the ark, David wished to make sure that every requirement of God should be strictly adhered to.

13. Did it not. In the first attempt to transfer the ark from Kirjath-jearim the requirements of the Lord were not followed, and Uzza met instant death for his folly in touching the ark (ch. 13:7-10).

Made a breach. Literally, “broke forth.” This refers to the death of Uzza (ch. 13:11). See Ex. 19:22, 24, where the same expression is used.

After the due order. In the previous attempt to transfer the ark they had placed it upon a cart (ch. 13:7) instead of carrying it on the shoulders of the sons of Kohath as the Lord had specifically ordained (Num. 4:15).

15. Levites bare the ark. This statement describes how the ark was carried and anticipates the statement later in the narrative (vs. 25, 26) setting forth the fact that the ark was being transferred.

With the staves. Compare Ex. 25:14.

As Moses commanded. See Ex. 25:13-15; Num. 1:50; 4:15; 7:9.

16. Singers with instruments. Vocal and instrumental music formed an important part in the religious services of the Hebrews. This was true in the period of the Exodus (Ex. 15:1, 20, 21), during the judges period (Judges 5:1-3; 1 Sam. 10:5), and in the days of David (1 Chron. 13:8). Musicians were now carefully trained and set apart for the part they were to perform in the religious services (see 1 Chron. 6:31; 23:5; 25:1-31; 2 Chron. 29:25-30; 35:15).

17. Heman. Heman, Asaph, and Ethan are named among the singers who were “set over the service of song in the house of the Lord” (ch. 6:31, 33, 39, 44).

18. Second degree. That is, musicians of the second order (see ch. 16:5).

Ben. A transliteration of the Hebrew word for “son.” It is missing in several Hebrew manuscripts, and the LXX does not account for it in its translation. Some think that “Bani” (ch. 6:46) is intended.

19. Appointed to sound. The leaders probably employed these cymbals to lead out in the marking of time.

20. Alamoth. See Introduction to the book of Psalms.

21. Sheminith. Literally, “eighth.” The exact meaning of this musical term is not known. Some have thought it refers to the octave, or to an eight-stringed instrument. However, most scholars now regard it as a melody or a style of singing. The word appears in the superscription of Ps. 6 and 12.

To excel. Heb. lenaṣṣeach, meaning unknown.

22. Song. Heb. maśśa’, “a lifting,” “a bearing.” It may refer to the uplifting of the voice in song, although some think that the chronicler here refers to the bearing of the ark.

23. Doorkeepers. Warders for the ark, so that no unauthorized person might approach it.

24. Blow with the trumpets. The seven priests here named marched before the ark, each blowing his trumpet, as stated in Joshua 6:4.

25. David, and the elders. The narrative of the moving of the ark now begins. The preceding verses describe the order of the procession and the arrangements.

26. God helped the Levites. This clause does not appear in 2 Sam. 6:13. However, there the following statement is made, “when they that bare the ark of the Lord had gone six paces.” The death of Uzza had no doubt raised the fear that the Lord might again be displeased when another attempt was made to move the ark. So at first it was moved only six paces, and when no evidence of the Lord’s displeasure appeared, sacrifices were offered expressing their thanksgiving to God that His presence had been with them and had helped them.

27. A robe of fine linen. David put aside his kingly robe for this solemn occasion and wore a linen robe of the type worn by the priests and others (2 Chron. 5:12). He did this, not to indicate that he had assumed priestly prerogatives, but presumably to show that he was here taking his place on a level with his subjects in their service of the Lord.

The Levites. The Levites and singers as well as David the king wore linen robes for this occasion.

Ephod. A short, sleeveless garment such as was usually worn by the priests and others (see on 1 Sam. 2:18; 2 Sam. 6:14). The parallel verse (2 Sam. 6:14) makes no mention of David’s wearing a robe, but it does mention David’s dancing in the ephod, a detail not noted by the chronicler. It would be natural to take off an outer robe for strenuous activity.

28. All Israel. Representatives of all Israel were present for the occasion. Their presence meant the approval of all the tribes of the transfer of the ark to its new home in Jerusalem.

29. City of David. The entry of the ark into the City of David was a joyous and solemn occasion. God planned that Jerusalem should become the metropolis of all the earth, the center of religious instruction for the nation. If Israel had continued faithful to God, Jerusalem would have remained the capital of Israel forever, and God would have continued to bless the city and its people with His presence through all time to come (see DA 577; PK 46, 564).

Dancing. David’s dancing was an act of holy joy (see on 2 Sam. 6:14) then considered an appropriate form of worship.

Despised him. The sequel to this incident, in which Michal upbraided David for his actions on this occasion, is found in 2 Sam. 6:20-22.

2. Burnt offerings. These signified the consecration of the nation to Jehovah, and the peace offerings expressed the joy and peace that the people felt as they united in thanksgiving and praise to God for His tender mercies. For the Levitical law on burnt offerings, see Vol. I, p. 698.

3. Dealt to every one. David was a kind and generous king. He loved his people and expressed his love in deeds that brought from the people a greater love and a more complete devotion.

4. To minister. Once the ark had been brought into its tent in Jerusalem, services were instituted which later developed into the elaborate ritual of the Temple.

5. Jeiel. Spelled “Jaaziel” in ch. 15:18.

6. Continually. Heb. tamid, a word employed in connection with the daily, continuous services that were to be conducted in the sanctuary (see Ex. 25:30; 27:20; 29:38; 30:8; etc.).

7. David delivered. The psalm here recorded corresponds almost verbatim with the following passages of our present book of Psalms:

vs. 8-22=	Ps. 105:1-15
vs. 23-33=	Ps. 96
v. 34=	Ps. 107:1
vs. 35, 36=	Ps. 106:47, 48

8. Give thanks. The psalm is a hymn of praise and adoration to God.

10. Rejoice. Religion was an experience of delight and beauty to David. In his knowledge of God’s goodness he found earth’s greatest joy.

11. Seek his face. To seek the Lord is to be the constant, continual activity of life, bringing the seeker ever nearer to the perfection of heaven.

12. Remember. A constant remembrance of the Lord’s blessings brings to the child of God an abiding sense of joy and delight. When man forgets God’s manifold goodness he loses the real zest and joy of living, and his spiritual experience begins to decline.

15. His covenant. As long as human beings exist they are to be mindful of God’s eternal presence and His never-ceasing blessings promised in the covenant He made with them.

16. Which he made. Compare Gen. 12:1-3; 15:5, 6, 18; 17:1-8; 22:16-18. The covenant God made with Abraham was originally made with Adam (see PP 370). It is the covenant God makes with every believer in His Son Jesus Christ, though after its ratification by the blood of Christ it is termed the “new covenant” (Heb. 8:8-13).

18. Unto thee. The land of Canaan, which God promised to His ancient people, was a pledge of the future inheritance of all the earth by the saved of all nations.

21. Suffered no man. This is a poetic generalization expressing the idea that God considers His people the object of His supreme regard. In the care exercised toward Israel He manifested His infinite love and never-failing solicitude. When man turns from God he turns away God’s protecting arm, and evils that might otherwise have been averted now befall him. However, not all the evils that afflict the human family arise from this source. Because of the involvements of the great controversy between good and evil Satan is permitted to persecute the righteous so that an experience of suffering is not necessarily an evidence that the Lord has forsaken the sufferer (see Job 1 and 2; John 9:2, 3).

He reproved kings. See Gen. 12:17; 20:3; Ex. 3:20; 12:29-33.

23. All the earth. All the world receives blessings from God and is honor bound to return glory to God. As men sing praises to God they bring joy to themselves and peace and good will to the peoples of the earth. Man does the greatest injustice to himself and to the world in which he lives when he fails to raise his voice in joyous praise to God for the manifold blessings of heaven.

24. Among the heathen. When men go forth among the nations, telling the touching story of God’s wonderful love, hearts will be moved and many will be won to the cause of the Lord. The world is waiting, not so much to hear the theory of truth as to see a living demonstration of the power of truth. When men really love God and go forth to the world declaring His praises among the heathen and sharing with them the story of His matchless mercy and grace, the dark corners of earth will come to resound with songs of rejoicing and glory to God.

25. Great is the Lord. No being on earth has begun to appreciate the greatness and goodness of God. The more we allow ourselves to think of the glories of the Lord, the less inclined we will be to seek our own selfish interests or to find fault with our fellow men.

26. Gods of the people. False gods are the product of man. The true God is man’s Creator, the Sustainer of the world in which man lives.

27. Gladness. Every man who knows the Lord has much to be happy about. To the true child of God, religion is an experience of joy and gladness. Heaven will be a happy place, because open communion with God will result in the realization of the highest joys.

29. Bring an offering. No man who really appreciates the wonderful goodness of God will desire to come before Him with empty hands. What a man offers to God, evaluated by his abilities, is an index to the degree of his appreciation of the blessings of Heaven. Since man has so freely received, he should regard it as a happy privilege to freely give (see Matt. 10:8; 2 Cor. 9:7).

Beauty. Heb. hadarah, “adornment,” “glory.” True worship is a matter of beauty as well as holiness. Clad in their holy vestments, the ancient priests engaged in a service of worship that was both beautiful and impressive. But beauty of form and symbol is not an adequate demonstration of the “beauty of holiness.” The term may be regarded as including a spirit of quiet reverence, inward devotion and outward piety, devout earnestness and joyous gratitude. Neither heaven nor earth can know any greater beauty than the beauty of true holiness.

30. Fear before him. That is, stand before Him in a spirit of holy reverence. Man need not come into the presence of God with a spirit of abject terror and cringing fear. God is a friend to man and not an enemy. He is the sinner’s best friend. Jesus entered this world to come close to sinners and to save them from their sins (see Luke 19:10). Little children could come to Him without a trace of fear. But God is holy. He is the Lord of all heaven and earth, and thus man is ever to manifest toward Him that attitude of respect and reverence that befits His holy name. Such fear is not incompatible with love, yet it is wholly incompatible with the easy familiarity with which some people speak to and of their Maker and Redeemer.

31. The Lord reigneth. The most comforting message that can come to distraught mankind is that the Lord reigns over heaven and earth. If it were not so, there would be every reason for unrest and fear. “Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of this earth” (PK 536).

32. Fields rejoice. So wonderful is the thought of God’s boundless goodness and love that even inanimate nature by figure is called upon to rejoice in the presence of its Creator and Lord. To the man whose heart is in tune with the heart of God, nature speaks a cheering message of the glory of God, a message that brings gladness to the soul of man. In God’s earth, man and nature may rejoice together in the blessings that come from the bountiful hand of the Lord.

33. Judge the earth. The coming of the Lord as judge will be a matter of joy, for it will mark the end of earth’s reign of sin and terror, the removal of the curse from the earth, and the restoration of the earth to its former Edenic beauty and bliss. To those who have made their peace with God, the coming of heaven’s righteous Judge will mark the joyous consummation of all their hopes, the time toward which every patriarch and saint has looked for the realization of his fondest dreams. The world today stands in desperate need of the coming of the righteous Judge. Every injustice and oppression, every cruelty and every wrong, every aching heart and sin-sick soul, calls for the coming of God to judge the earth and to restore justice, honor, peace, and hope to the children of men. Compare Rev. 6:10.

34. His mercy endureth. As God is eternal, so also are His mercy, love, and long-suffering.

36. Amen. In this united cry of the people at the close of David’s psalm, we have at least an outward assent of all that had been said. The hearts of king and people vocally united in praise and thanksgiving to Heaven. In their fervent “Amen” the people reiterated their acceptance of the provisions of God’s eternal covenant. Once more they bore record to a desire to be the people of God.

37. Continually. The ministry of the priests in the sanctuary was a daily, continual service that was to go on without break or interruption—a type of the continual ministry of Jesus in heaven in behalf of His people.

38. Their brethren. The LXX, the Syriac, and the Vulgate read, “his brethren.”

39. At Gibeon. The narrative now turns from the tent in Jerusalem with the ark of the covenant, to the Mosaic tabernacle at Gibeon. The altar of burnt offering (ch. 21:29), together with everything pertaining to the tabernacle except the ark, was kept at Gibeon. The removal of the ark to its new abode in Jerusalem marked the first step toward the establishment of a new national sanctuary. For the time being the priesthood of Zadok at Israel’s ancient sanctuary continued at Gibeon. See on 1 Kings 3:4; 2 Chron. 1:3-6.

41. To give thanks. A distinctive part of the liturgical formula (see 1 Chron. 16:34; 136:1-3, 26).

chapter 17

1 Nathan first approving the purpose of David, to build God an house, 3 after by the word of God forbiddeth him. 11 He promiseth him blessings and benefits in his seed. 16 David’s prayer and thanksgiving.

1. Said to Nathan. This chapter is almost an exact duplicate of 2 Sam. 7. See also the comments on that chapter.

Sitting in the palace he had built for himself, David began to realize how inappropriate it was that the services of God should be conducted in a tent. It was his plan that Jerusalem should be the center of worship for the entire nation. Moses had given instruction that there should be one central place of worship (Deut. 12:13, 14). This instruction David now planned to put into effect by building a beautiful temple that would provide due honor to the great God of heaven.

Under curtains. That is, in a tent.

2. Do all. Nathan was a prophet, but he was here evidently expressing his own opinion. The counsel he gave to David was in accord with his own judgment; he did not present it as based upon a revelation from God. See further on 2 Sam. 7:3.

4. Thou shalt not build. This instruction differed from the counsel Nathan had previously given, but his earlier remark was not the revealed purpose of Heaven. The record in Samuel presents the message in the form of a question, “Shalt thou build me an house for me to dwell in?” (2 Sam. 7:5), with the question implying a negation.

5. Since the day. On the basis of Solomon’s fourth year being the 480th year from the Exodus (see on 1 Kings 6:1), it was now nearly 450 years since Israel had left Egypt. The implication of the statement is that inasmuch as during that time the sanctuary had been repeatedly moved from place to place, for a time longer it might continue to be used as the center of worship until arrangements could be made that would be more in line with the purposes of God.

From tent to tent. Compare 2 Sam. 7:6. This reading must not be taken to imply that the ark was housed in various tents but rather that the tabernacle itself, in which the ark was kept, had been moved from place to place.

6. Judges. The record in Samuel reads “tribes” (see on 2 Sam. 7:7). There is no material difference, since the hypothetical command would have been given to the tribes through the judges. The thought is simply that God had not in the past revealed His will in regard to this matter to anyone, anywhere in Israel.

7. Sheepcote. Heb. naweh, “an abode.” The abode may be either of shepherds, or flocks, or poetically naweh may describe any habitation. David’s humble abode or the abode of David’s flocks is here referred to.

8. Made thee a name. See on 2 Sam. 7:9.

9. Ordain a place. Up to this time Israel had experienced many difficulties in their settlement in Palestine, and not all had yet settled down to established abodes in permanent centers. Tribal boundaries continued to fluctuate, and the inroads of enemies made their extent uncertain. Some of the cities originally assigned to Israel were held by Canaanites in Solomon’s day (see on 1 Kings 9:16).

Moved no more. This promise was conditional (see on v. 12).

10. I will subdue. This personal promise to David involved also his house and all who would throw in their lot on the side of the Lord. It implied that ultimate defeat would be the inevitable fate of the enemies of righteousness. This promise, like the one in v. 9, was conditional upon continued cooperation with the divine plan.

An house. Although the northern kingdom had many dynasties, in Judah the royal line of David continued throughout the history of the kingdom.

12. He shall build. Solomon fulfilled this prediction when he erected the Temple to be the symbolic earthly dwelling place of God (see 1 Kings 8:20, 44; 9:1, 3).

For ever. This promise was conditional on obedience (ch. 28:6, 7). Because of human failure the promise will ultimately be fulfilled only through Christ and the church (see Luke 1:32, 33; see on 2 Sam. 7:13).

13. His father. See on 2 Sam. 7:14.

15. Vision. The message of Nathan on this occasion was a distinct revelation from God, given him in vision (see v. 3).

16. Sat before the Lord. Earlier David had been in his own house (v. 1), where Nathan delivered to him the message from God that he had received in a vision. Verses 16-27 record the prayer of David on this occasion. This prayer is also found in Samuel (see on 2 Sam. 7:18-29).

Who am I, O Lord? Although king, David continued to be meek and humble of heart. He considered himself unworthy of the great honor God had bestowed upon him.

17. A great while. David seemed impressed most by the promise that his throne was to be established forever.

18. Speak more. What could David say more to glorify God, in view of the unparalleled honor God had shown to His servant? David was overwhelmed by the high honor God had shown to him, and words failed him to express the feelings of gratefulness that welled up within his heart.

19. For thy servant’s sake. Compare 2 Chron. 6:42; Ps. 132:10.

20. Beside thee. In all the universe there is only one God, and He is the Creator and Sustainer of all. Man makes his greatest mistake and displays his greatest folly when he sets before him so-called gods who are no gods. Only by a recognition of the true God will man obtain fullness of joy and completeness of peace.

21. Redeemed out of Egypt. Satan tried to crush the people of the Lord in Egypt and to claim them as his. But God redeemed them, demonstrating His wonderful power over all the wiles of the enemy, and bringing His chosen ones out with a mighty hand, to establish them in a land He had promised them as their inheritance. The hearts of devout Israelites welled up with praise and joy when they allowed themselves to think of the wonderful mercy and power displayed by God when He brought His people out of Egypt and established them in the Promised Land.

22. Thine own people. Compare 2 Sam. 7:24. It was a thought of constant comfort and cheer to the true Israelite to know that he belonged to God’s people—a people chosen, protected, and redeemed by Him. However, the same knowledge lulled many into a false security by causing them to ignore two facts: (1) that this status of “chosen people” was also conditional on obedience (Ex. 19:5, 6); and (2) that true Israel included not merely the Hebrews, but people gathered from the ends of the earth, “every one that is called by my name” (Isa. 43:1-7, 21; cf. Gen. 12:3; 18:18; 22:18; 26:4).

24. Magnified. The thought is, “Let not only thy promise stand firm, but let thy name be established and magnified forever.” David was interested not only in having his own name and throne established, but in having the name of God glorified and His throne established forever. Man’s interests are wrapped up with God’s interests. God gave to David his throne and brought honor to him. To every nation and individual God has assigned a place in His great plan. All by their own choice are deciding their destiny.

25. Hast told. If God had not Himself promised to establish David’s name and throne forever, David’s prayer would have been bold, presumptuous, and arrogant. The king’s prayer was an expression, not of his own will, but of God’s. Thus he was only praying that God’s will be done.

26. Thou art God. The record of this prayer in Samuel adds, “and thy words be true” (2 Sam. 7:28). David had every assurance that God’s words were sure. He prayed that God might establish His word, not because he feared that God would go back on His promise, but from a sense of deep humility and unworthiness, and because his whole heart’s desire was wrapped up with God’s desire. At the same time he was fully aware of the possibility of human failure. But as God wished it, so he desired it to be and so he prayed that it might be.

chapter 18

1 David subdueth the Philistines and the Moabites. 3 He smiteth Hadarezer and the Syrians. 9 Tou sendeth Hadoram with presents to bless David. 11 The presents and the spoil David dedicateth to God. 13 He putteth garrisons in Edom. 14 David’s officers.

1. After this. Verses 1-13 deal with the conquests of David. See also on 2 Sam. 8:1-14 The words “after this” do not necessarily indicate that the events about to be narrated all followed in chronological sequence after the events previously given. The order in which events are found recorded in the Bible is not always exactly that in which they took place. Both 2 Sam. 8 and 1 Chron. 18 seem to incorporate a discussion of the various conquests of David, beginning with Philistia and Moab, but also enumerate the spoils and tribute won from several Syrian states that were subjugated in the war that began at the death of Nahash of Ammon (see 1 Chron. 19).

Gath. The record in Samuel has, “Metheg-ammah,” which some interpret as meaning, “bridle of the mother city” (see on 2 Sam. 8:1). According to this interpretation David took control of the mother city, the metropolis, of the Philistines, which, according to the record in Chronicles, was Gath.

2. Smote Moab. Compare 2 Sam. 8:2.

3. Hadarezer. See on 2 Sam. 8:3 for the correct spelling and derivation of the name.

Zobah unto Hamath. Rather, Zobah toward Hamath. Zobah was an Aramaean kingdom west of the Euphrates, north of Damascus, and south of Hammath. It flourished in the days of Saul, David, and Solomon (see 1 Sam. 14:47; 2 Sam. 8:3; 2 Chron. 8:3).

To stablish his dominion. “To recover his border” (see on 2 Sam. 8:3).

Euphrates. The statement here is evidence that David exercised a measure of “dominion” as far as the Euphrates. This is further substantiated by the fact that among the defeated Syrian allies were Aramaeans from east of the Euphrates (see on ch. 19:16, 19).

4. Seven thousand horsemen. The parallel passage reads “seven hundred horsemen” (2 Sam. 8:4). The LXX reads 7,000 in both instances (see pp. 122, 123).

Houghed. That is, hamstrung. The practice was to cut the sinews of the hind legs so as to disable the horses (see Joshua 11:6-9).

6. Garrisons. The word for “garrisons” is not present in the Hebrew text of Chronicles but is found in 2 Sam. 8:6, as well as in the LXX, Syriac, and Targums of the Chronicles text.

8. Brass. Properly copper or bronze (see on 1 Kings 7:47). The metal was very common in ancient times throughout Western Asia.

This chapter, like its counterpart, 2 Sam. 8, seems concerned less with describing the conquests than with recounting the spoils and tribute that David won and put aside for the future temple (see on v. 11).

The brasen sea. See 1 Kings 7:15-26, 45; 2 Chron. 4:2-5, 10, 15, 18.

10. Hadoram. Or Joram (2 Sam. 8:10).

11. David dedicated. This verse sums up the sources of the riches that David set aside for the Temple. His conquests seem to be summarized here for this purpose, and nations are mentioned whose conquest is not reported till ch. 19.

12. Edomites. In Samuel this verse reads: “David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men” (2 Sam. 8:13). The probabilities are that while David was engaged in the north against the Syrians, Edom took advantage of the situation and invaded Judah, whereupon a column was sent against Edom under Abishai, who slew 18,000 of the Edomites (see on 2 Sam. 8:12). According to both Samuel and Chronicles this incident took place in the “valley of salt.” A valley so named was located in Edom (2 Kings 14:7; 2 Chron. 25:11).

13. In Edom. “Throughout all Edom” (2 Sam. 8:14). It is thus evident that the entire country of Edom was placed under Israelite control. In view of the wild nature of much of the terrain, permanent garrisons were needed throughout the land to keep the situation in hand.

14. David reigned. Verses 14-17 deal with David’s internal administration.

Executed judgment. David acted in the capacity of chief justice of the land (see 2 Sam. 15:2-4).

15. Zeruiah. The sister of David (1 Chron. 2:16). Joab was thus a nephew of David.

16. Zadok. For Zadok, of the line of Eleazar (ch. 6:4-8), see on 2 Sam. 8:17.

Abimelech. This should be spelled Ahimelech as in 2 Sam. 8:17. An Ahimelech is mentioned both as the father of Abiathar (1 Sam. 22:20) and as the son (1 Chron. 24:6). Elsewhere Zadok and Abiathar are named as the priests (see 2 Sam. 15:29, 35). On the harmony of these statements see on 2 Sam. 8:17.

17. Cherethites and the Pelethites. These foreigners formed the royal bodyguard (see on 2 Sam. 15:18).

1. It came to pass. Chapter 19 is parallel to 2 Sam. 10. In Samuel a chapter dealing with David’s kindness to Mephibosheth, the grandson of Saul (2 Sam. 9), is found after the record of David’s smiting of his enemies (2 Sam. 8). The record of this kindness does not appear anywhere in Chronicles. The present chapter deals with a great coalition of nations that united against David after his kingdom had enjoyed a period of peace.

After this. This same phrase is used in ch. 18:1, and does not necessarily indicate immediate chronological sequence. It is also used in 2 Sam. 10:1, where the event it follows is David’s kindness to Mephibosheth, whereas here it follows the summary of David’s struggles against his enemies. This chapter seems to relate the origin and development of the coalition against David that involved him in wars from Edom to the Euphrates, and that ended in the victories and acquisitions mentioned in ch. 18 (see on ch. 18:11).

4. And shaved them. “One half of their beards” (2 Sam. 10:4).

6. Chariots and horsemen. It was a common practice in the ancient Orient to hire troops (2 Kings 7:6; 2 Chron. 25:6). In this instance the kings of Syria readily responded to the call of Ammon, because they were anxious to curb the rising power of Israel.

Mesopotamia. Heb. ’Aram naharayim, literally, “Aram of the two rivers.” This was the region of Padan-aram (see on Gen. 24:10). The parallel passage has Beth-rehob (2 Sam. 10:6).

7. Thirty and two thousand chariots. The numbers here given are in agreement with those of Samuel, which lists 20,000 Syrian footmen and 12,000 men of Tob, a total of 32,000, together with 1,000 men of Maacah (see on 2 Sam. 10:6).

Medeba. A city about 6 mi. south of Heshbon and 12 mi. east of the Dead Sea.

9. The kings. Zobah, Rehob, Tob, and Maacah (see on 2 Sam. 10:6, 8).

In the field. That is, in the open country or plain of Medeba (see Joshua 13:9, 16), where there was room for chariot and cavalry maneuvers.

10. Against the Syrians. The Syrians with their chariots and cavalry would provide the most formidable threat, so Joab himself went out against them with the picked men of Israel.

12. I will help thee. The two brothers had agreed between themselves that whichever found himself worsted before the enemy would receive the help of the other.

13. Be of good courage. The word of courage is often the source of strength and the secret of victory.

Behave ourselves valiantly. “Play the men” (2 Sam. 10:12). Each before the other was setting forth his determination to do his utmost that victory might be assured. When men face the problems of life with such a spirit, success is far more likely, whatever the odds against them.

For our people. The men of Israel were fighting not only for themselves but for their people and for their God. That put infinitely greater spirit into the struggle in which they were engaged. Israel was fighting for its existence and the honor of Jehovah.

Let the Lord do. The battle in which Israel was engaged was not only man’s but God’s. It was therefore proper that the pious wish be expressed that God would manifest Himself, and that He would cause His own will to prevail. The spirit behind the prayer was, “Thy will be done” (see Matt. 26:39). God’s will was that Israel should be established in the land He had promised them.

14. They fled before him. Not all the chariots of Syria were a match for the hosts of Israel, for what Israel lacked in numbers they made up in valor, and what they lacked in chariots and horses was more than made up by the presence of God.

16. When the Syrians saw. When the proud Syrians realized that they had been defeated by the armies of Israel, they were greatly chagrined and determined to wipe out their shame by another test of arms.

Beyond the river. The Euphrates. There was a tremendous gathering of Aramaean peoples, including not only those in northern Syria west of the Euphrates, but some from east of the river. With such a formidable army the Syrians must have felt reasonably certain of victory.

Hadarezer. This was Hadadezer, the king previously mentioned in ch. 18:3 as king of Zobah, and the struggle there mentioned is probably connected with this summoning of allies from across the Euphrates.

Went before them. According to 2 Sam. 10:16 the Syrians “came to Helam.” Helam is possibly to be identified with ‘Alma in the district of Hauran, east of Galilee.

17. David. Obviously because of the threat of the present danger David himself took the field and led his armies across the Jordan to meet the combined hosts of the Syrians and Ammonites.

18. Seven thousand. In 2 Sam. 10:18 the number is given as 700. It is impossible to determine which number is correct. The LXX and the Hebrew agree.

Forty thousand footmen. David gained a tremendous victory. The number of those slain in this engagement was larger than the total forces of the Syrian allies in the previous engagement.

19. Became his servants. This is probably the victory by which David extended his power to the Euphrates (ch. 18:3). The formidable alliance against him had threatened his kingdom with utter destruction. But with the help of the Lord he gained a victory that raised his kingdom to unprecedented greatness. This does not mean that the territory of Israel proper extended to the Euphrates (see The Empire of David and Solomon), but that David’s sphere of influence extended to this region.

1. Came to pass. Chapter 20 deals with the completion of the Ammonite campaign (vs. 1-3), and with exploits of certain Israelite heroes against Philistine giants (vs. 4-8). For the parallel account, see on 2 Sam. 11:1; 12:26, 30, 31; 21:18-22.

After the year was expired. Literally, “at the time of the return of the year.” This was the spring of the year. It was at that season that armies regularly went forth to battle. The rainy winter season was not suitable for military operations. But with spring the rains ceased and the harvests ripened, providing invading armies with food. Assyrian records show that it was a regular practice for armies to go forth on their campaigns in the month of Nisan. Nisan was the first month of the Assyrian and Babylonian year, the first month of the Hebrew religious year (see Ex. 12:2; Deut. 16:1 [called Abib]; Esther 3:7), and probably the first month of the civil year in the northern nation of Israel after the disruption. Judah began its civil year with Tishri (the 7th month), in the autumn. On the two beginnings of the year, see Vol. II, pp. 109-111, 116.

Tarried at Jerusalem. In Samuel the account continues from this point with the narrative of David’s adultery with Bathsheba, the wife of Uriah the Hittite (2 Sam. 11:2-27).

Joab smote Rabbah. At the climax of the siege Joab called for David to come and effect the final capture (see on 2 Sam. 12:27-29).

2. A talent of gold. A talent is about 75 lb. avoirdupois. It is difficult to imagine anyone’s wearing a crown of such weight. If it was the crown and not, as some think, a precious stone, that was “worn” on this occasion, some means of support must have been provided to help carry this unusual weight (see on 2 Sam. 12:30).

3. Cut them with saws. This expression varies by only one letter in the consonantal Hebrew from the reading in Samuel, which says “put them under saws”; that is, David put the Ammonites under forced labor with these implements (see on 2 Sam. 12:31).

4. Gezer. See on 1 Chron. 14:16.

Sibbechai. See on 2 Sam. 21:18, which places this battle with the Philistines at Gob, evidently an unidentified place near Gezer. Sibbechai was one of the valiant commanders of David’s army (1 Chron. 11:29; 27:11).

Sippai. Or, “Saph” (2 Sam. 21:18).

5. War again. According to 2 Sam. 21:19 the site of the new war was again Gob (see on 1 Chron. 20:4).

Jair. Or, “Jaare-oregim, a Beth-lehemite” (2 Sam. 21:19).

Goliath. The warrior over whom David as a mere youth had gained his great victory (1 Sam. 17:4). Gath was the home of men of great stature (1 Chron. 20:6, 8).

6. Whose fingers. The Hebrew text here is shorter than in 2 Sam. 21:20. The clause describing the digits of the giant reads literally, “And his fingers [the Hebrew word for “fingers” is used also to designate the toes] six and six—twenty and four.”

1. Satan stood up. Chapter 21 deals with David’s census of Israel and with the Lord’s displeasure and the plague that fell upon Israel in consequence. See also on 2 Sam. 24, the parallel passage.

Against Israel. The Bible reveals the purposes of God and exposes the wiles of the enemy. Satan is constantly at war against the kingdom of heaven and is doing his utmost to thwart God’s purposes and to bring confusion and distress into the ranks of God’s people. God had wonderfully blessed David and brought great prosperity to Israel. But Satan endeavored to make it appear that David’s success was due to his own prowess and the military strength of the nation, and was endeavoring to cause David more and more to rely upon human resources rather than the blessing of Heaven.

Provoked David. Satan is here represented as the one who provoked David to number Israel. In 2 Sam. 24:1, the parallel account, the observation is made, “The anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.” God is frequently said to do that which He does not prevent. Filled with thoughts of pride and self-sufficiency, David was led by the evil one to take this census in Israel. God did not interpose, but permitted David’s corrupt motive to be translated into action. When the Lord allows the course of evil to take its way, it is often set forth as if this were by the active intervention of God, although it is actually the force of evil that is at work producing its baneful results (see Rom. 1:18, 24, 26, 28; PP 728, 739).

To number Israel. The census to be taken of Israel was for military purposes, a form of registration for military service. The number sought was not the whole population, but the fighting strength of the nation (v. 5). By increasing his military might David thought to increase still further the power and prestige of Israel. By doing this, however, he was causing the nations round about to think that Israel’s strength lay in its powerful army and not in God (see PP 747).

2. David said to Joab. David’s proposed census caused great unrest in the nation. The people were not in agreement with the plan to extend the military service. To keep the situation under control, David ordered the army to take charge of the census, rather than the priests or tribal leaders (see Num. 1:2-18; 26:1, 2; PP 747).

From Beer-sheba even to Dan. A phrase designating all Israel, from Beersheba at the extreme southern limit, to Dan at the extreme north.

3. Joab answered. Hardened warrior though he was, Joab saw no light in David’s attempt to number Israel, and registered his protest against the plan.

Cause of trespass. In Samuel, Joab’s protestation is reported thus: “Why doth my lord the king delight in this thing?” (2 Sam. 24:3). In his remonstrance with the king, Joab was endeavoring by a series of questions to cause David to see the folly of his course and the evil it would bring.

4. The king’s word prevailed. Unfortunately, those in authority are not always right, but it is their word that prevails. Joab was right and David was wrong.

Throughout all Israel. The details concerning the taking of the census are not given in Chronicles. According to 2 Sam. 24:5-8, the census takers crossed the Jordan and worked north to Gilead and Dan, then across to Sidon, and south to Beersheba, and returned to Jerusalem after 9 months and 20 days.

5. Joab gave the sum. The totals given here differ somewhat from the totals in 2 Sam. 24:9. These totals are as follows:

	Chronicles	Samuel
Israel	1,100,000	800,000
Judah	470,000	500,000
Total	1,570,000	1,300,000

It is possible that the figure in Chronicles of 1,100,000 includes the total of David’s standing army, 288,000 men (ch. 27:1-15). In round numbers this would be 300,000 men, which, added to the 800,000 of Samuel, would make 1,100,000. The 500,000 of Samuel for Judah may also be a round number for the chronicler’s more exact figure of 470,000 (see further on 2 Sam. 24:9). The number of warriors in Israel had increased considerably since the Exodus, when the total, excluding Levites, stood at 603,550 (Num. 1:46). See Introduction to Chronicles.

6. Counted he not. This detail is not mentioned in Samuel. According to the instruction given Moses by the Lord, the tribe of Levi was not to be included in a military census (Num. 1:47-49). Benjamin was probably omitted because that may have been the center of opposition to David’s plans for a greater army; and Joab, fearful of results if a forced census were taken, may have regarded discretion as the better part of valor.

7. God was displeased. This statement is not in Samuel. Instead the following appears: “David’s heart smote him after that he had numbered the people” (2 Sam. 24:10). For the cause of the displeasure see on 1 Chron. 21:1.

8. Sinned greatly. One of the admirable characteristics of David was his willingness, when convicted of wrong, to confess his guilt. Saul was not willing to pursue such a course.

Done very foolishly. Sin is never wise. It brings only evil and woe.

9. Spake unto Gad. According to 2 Sam. 24:11 the message came “when David was up in the morning.” It was evidently during the night that David had suffered his severe remorse of conscience, and had confessed his sin before the Lord. The Lord heard David’s prayer and sent His answer through the prophet Gad.

David’s seer. The prophet Heman was also called “the king’s seer” (ch. 25:5). God had previously spoken to David through Gad (1 Sam. 22:5). Gad was one of the writers who preserved an account of David’s reign (1 Chron. 29:29).

10. Offer thee. This was an unusual offer that the Lord set before David. Sin invited judgment, but David was given an opportunity to choose what that judgment would be.

12. Three year’s famine. See on 2 Sam. 24:13.

13. Hand of the Lord. David did not make a direct choice among the three judgments set before him. He preferred to have his case rest with God rather than with man. Since the Israelites were filled with the same spirit of pride that prompted David’s military plans, the punishment was permitted to come upon them as well as upon the king (2 Sam. 24:1; PP 748).

15. Sent an angel. See 2 Sam. 24:16.

Repented. On the manner of God’s repentance, see on Gen. 6:6; Ex. 32:14.

16. Saw the angel. Compare Num. 22:31, which reports Balaam’s eyes being opened to see the angel of the Lord standing in the way.

Drawn sword. The same description is given of the angel who stood in the way to intercept Balaam (Num. 22:23).

17. Is it not I? David took upon himself the responsibility for the command that the people be numbered. He frankly confessed his sin, and assumed the blame for the present calamity. God heard and forgave, and the evil was stayed.

18. Threshingfloor of Ornan. This was on Mt. Moriah. Here Abraham had erected an altar for the offering up of Isaac (Gen. 22:1-14), and here the Temple was later erected by Solomon (2 Chron. 3:1). Ornan is called Araunah in 2 Sam. 24:16.

22. Grant me the place. According to the record in Samuel, Ornan asked David why he had come to him, and he received from David the reply: “To buy the threshingfloor of thee, to build an altar unto the Lord” (2 Sam. 24:21).

23. The oxen also. Ornan was willing to make every possible sacrifice on his part that the plague might be stayed.

25. Six hundred shekels of gold. According to 2 Sam. 24:24, “David bought the threshingfloor and the oxen for fifty shekels of silver.” According to Gen. 23:16, 17, Abraham paid 400 shekels of silver to Ephron for the field containing the cave of Machpelah (see on Gen. 23:15). Thus it would seem that 50 shekels was too low a price for the property of Ornan. It is possible that the 50 shekels was the price of the threshing floor and the oxen, and that these were only a portion of the total purchase (see on 2 Sam. 24:24).

26. From heaven. For other occasions in which the Lord signified His presence and approbation by answering with fire see Lev. 9:24; 1 Kings 18:24, 38; 2 Chron. 7:1. The scene of the burnt offerings later became the site of the Temple built by Solomon (2 Chron. 3:1).

27. Put up his sword. The pestilence was symbolically represented by an angel with a drawn sword (v. 16), the end of the plague by the restoring of the sword to the sheath.

29. At Gibeon. Compare ch. 16:39, 40.

30. Could not go. The pestilence that had come upon the nation because of his transgression made David extremely cautious lest he again displease the Lord.

1. Then. That is, after the events described in the previous chapter. Chapter 22 deals with matters not found elsewhere concerning David’s preparations for the building of the Temple.

This is the house. When God so signally manifested His presence and His acceptance of David’s offering on the altar on Ornan’s threshing floor (ch. 21:26, 28), David concluded that this was the place where the Temple was to be erected and where the people were to come to offer and worship.

2. The strangers. That is, non-Israelite residents of Palestine. They were employed in various types of forced service from which the Israelites were exempted (see 1 Kings 9:20-22; 2 Chron. 8:7-9).

3. Iron. This metal was known in very ancient times in both Mesopotamia and Egypt (see on Gen. 4:22), but it was not in common use until approximately the time of David.

Brass. Rather, “bronze.” Brass is properly an alloy of copper and zinc, the use of which dates from comparatively recent times. Bronze is an alloy of copper and tin. Its use was very common in the ancient Orient. Bronze plates decorated with historical scenes were employed to cover the door of a building of Shalmaneser III, and Sennacherib speaks of the doors of his palace at Nineveh being overlaid with shining bronze.

4. Cedar trees. The cedar was plentiful in the Lebanon Mts. and was famous throughout the Orient. For a description of the method in which the wood was brought from Lebanon to Jerusalem see 2 Chron. 2:16.

5. Young and tender. The thought is that Solomon lacked experience. The expression is again employed by David concerning Solomon in 1 Chron. 29:1, and a similar expression is later applied to Solomon’s son Rehoboam (2 Chron. 13:7).

Throughout all countries. It was God’s purpose that Jerusalem should be the capital and metropolis of the world (see DA 577). From that city streams of light should go out to all peoples of the globe. By divine inspiration the Lord revealed to David the plan of the Temple whose fame would go out to all the nations. Wherever men heard of the Temple they were to hear of God, and were to make their way to Jerusalem to worship and glorify the Lord. The Temple was to be a structure of such glory as fitly to represent the Lord of glory.

6. Charged him to build. The Temple is usually called Solomon’s Temple. But basically the idea of building the Temple was his father’s. It was David who, by inspiration, received the pattern of the building. It was he who initiated the task, began the work of gathering supplies, and passed on to Solomon the charge to build the house. What Solomon later did was simply to carry out the directions that had been passed on to him by his father.

7. It was in my mind. When David was old and ready to die, he delivered this address to his son (see PP 750, 751). With intense earnestness and solemnity he unfolded to Solomon the plan that was so dear to his heart (see 2 Sam. 7:1-5).

8. Came to me. Nathan conveyed the Lord’s word to David that he was not to build the Temple (2 Sam. 7:4-17).

Shed blood abundantly. Nathan’s message to David, as recorded in 2 Sam. 7:4-17, does not give this reason. However, Nathan made it plain that David’s task was that of a soldier and that the Lord would be with David in the carrying out of that task (see 2 Sam. 7:9-11), thus implying that it was for this reason that he should not build the Temple.

9. A son shall be born. Solomon was already married and was a father before the death of David. This is clear from the fact that Solomon reigned 40 years (1 Kings 11:42), and his son Rehoboam was 41 years of age when he began to reign (1 Kings 14:21). Thus Solomon must have been born some considerable time before David’s death, and, if this message came to David before the birth of Solomon, it must have come when David was not much more than halfway through his reign of 40 years.

His name. The name “Solomon” probably means “peaceable.” Hebrew parents attached great significance to the names of their children. Often these names stood for traits of character that the parent desired to see developed in the child (see PK 481). Solomon also had another name, Jedidiah (2 Sam. 12:25), “beloved of Jehovah,” but it was by the name Solomon that he was commonly known.

10. He shall build. The fact that God had informed David that his son Solomon should build the Temple, made a great impression upon Solomon, as is seen by his own references to the incident in later years (1 Kings 5:5; 2 Chron. 6:8-10).

12. Give thee wisdom. It was David’s fervent wish and prayer that Solomon might have wisdom. This desire on the part of his father was probably one of the contributing factors influencing Solomon to choose wisdom when, in his dream, he was given the opportunity to choose whatever he wished for himself (1 Kings 3:9-12).

13. Then shalt thou prosper. Happiness, prosperity, and peace come from an observance of the laws of the Lord.

Good courage. Compare Deut. 31:6; Joshua 1:6, 7; Isa. 43:1-5; Jer. 1:8; John 14:27.

14. An hundred thousand. The amounts here given seem extraordinarily large. The weight of a talent varied, but was probably about 75 lb. avoirdupois. That would make about 3,770 tons of gold and 37,700 tons of silver. It is possible that such terms as “a hundred thousand” or “a thousand thousand” were employed to convey the idea of numbers that were very large but were not necessarily intended to be taken literally (see v. 16; see pp. 122, 123).

16. No number. This statement is an indication that the numbers in v. 14 are probably not to be regarded as absolute.

Be doing. This is good counsel when there is a task to be done. David had placed the burden of his heart upon Solomon, and now it remained for Solomon to be up and about the task that was his.

17. To help. Great as Solomon was, he was not great enough to undertake the task of building the Temple alone. If the house of God was to be built, it would require the cooperation of the princes of Israel. For this reason David invited the cooperation of the leading men throughout the land, that all might work together toward the attainment of their common end.

18. With you. The land had been conquered, and the enemies that had risen up against Israel had been subdued. God’s promises to His people had been fulfilled. The Lord’s presence was with them and would continue to remain with them as long as they remained faithful to Him. So why should they not join heartily in the building of the Temple as if this enterprise were their very own?

19. Seek the Lord. Compare similar counsel by other prophets (Amos 5:4, 6, 8; Zeph. 2:3). Solomon was admonished to set his heart upon one objective. As king, he would find many allurements that would tend to lead him astray. There was only one path of safety, and that was to seek the Lord with all his heart. Such searching is rewarded: “Ye shall seek me, and find me, when ye shall search for me with all your heart” (Jer. 29:13).

Arise therefore, and build. Similar words of encouragement need to be spoken to weak, perplexed, struggling congregations without a suitable house of worship. Sanctuaries of the Lord need to be built, and the only way that they will be built is for men to arise and build them. By passing on his admonition to his son, David was imparting some of his own zeal and spirit to Solomon. In many a community there could be a fitting monument to the cause of the Lord if only men would arise and build.

1. His son king. Before David died, he directed that Solomon be crowned as king (see 1 Kings 1:33-39). The record here does not go into the interesting details that prompted David to place Solomon on the throne (see 1 Kings 1).

2. Gathered together. This probably was done shortly before David’s death, in connection with the arrangements being put through for the transference of the kingdom from David to Solomon “in the fortieth year of the reign of David” (see ch. 26:31).

The Levites. Chapters 23-26 discuss the organization of the priests and Levites. The present chapter presents a summary of the number and duties of the Levites.

3. Were numbered. The Levites were not numbered at the time of David’s census of men of military age (ch. 21:6). But for the purpose of making arrangements for the conduct of all phases of the work of the realm a census of the Levites would be necessary.

Thirty years. Levites from the ages of 30 to 50 were to be employed in the “service of the ministry, and the service of the burden in the tabernacle of the congregation” (Num. 4:47). According to Num. 8:23-25 the Lord specifically prescribed that those who should “go in to wait upon the service of the tabernacle” should be from 25 to 50 years of age. Perhaps this latter group included those engaged in the manual services connected with the sanctuary. The former group probably consisted of those who engaged in the more sacred priestly services.

4. Officers and judges. The employment of Levites for such positions is mentioned also in 1 Chron. 26:29 and in 2 Chron. 19:8-10.

5. Porters. That is, doorkeepers. They did not all serve at one time, but took their turns.

Which I made. Not only did David sing and play upon musical instruments, but he seems also to have been an inventor of such instruments. Later in the history of Israel mention is made of those who invented “to themselves instruments of musick, like David” (Amos 6:5). After the Exile such instruments invented by David were apparently still in use (Neh. 12:36).

6. Courses. Verses 6-23 list the divisions of the Levites.

Gershon. Compare ch. 6:1.

7. Laadan. The name again appears in ch. 26:21, but elsewhere it is given as Libni (Ex. 6:17; Num. 3:18; 1 Chron. 6:17).

8. Sons of Laadan. There were two groups of the sons of Laadan, one group of three sons mentioned in this verse, and another group of three sons in v. 9 who are called “sons of Shimei.” The Shimei of v. 9 is believed to be a different Shimei from the one in v. 7, for the sons listed in v. 10 seem to be the latter’s.

10. Sons of Shimei. Probably the Shimei of v. 7, who was the brother of Laadan (see on v. 8).

Zina. Or, “Zizah” (v. 11).

11. Jeush and Beriah. Since these had few descendants, they were listed as one clan. Thus there were altogether 9 clans of Gershon, 6 of Laadan, and 3 of Shimei.

12. Sons of Kohath. These are listed in vs. 12-20.

13. Aaron was separated. The sons of Aaron, the priests in Israel, are not included in the present list, but are enumerated separately in ch. 24:1-19.

Most holy things. The sons of Aaron were engaged in the most sacred work of the sanctuary, namely, the burning of incense and other ministrations before Jehovah.

14. The man of God. This honorable appellation is found also in Deut. 33:1; Joshua 14:6; 2 Chron. 30:16; Ezra 3:2. The same appellation is also used concerning David (2 Chron. 8:14; Neh. 12:24, 36).

Tribe of Levi. The sons of Moses were listed as ordinary Levites and not with the priests, the sons of Aaron.

21. Mahli, and Mushi. On these sons of Merari see ch. 6:19, also Ex. 6:19 and Num. 3:33.

22. Eleazar died. His daughters married into the family of Kish, and thus his house was merged with that of Kish.

24. These were the sons. This is the subscription to the foregoing list of Levitical names.

Twenty years. According to Num. 4:3, 23, 30, 35, 43, 47, certain Levites began to serve at the age of 30, and according to Num. 8:24, 25, presumably another class of Levites began their service at the age of 25. Here, and again in 1 Chron. 23:27 and 2 Chron. 31:17, the age of 20 is mentioned. Men were enrolled for military service at the age of 20 (Num. 1:3). But in what way the Levites began their service at that age is not disclosed. Some think that some form of apprenticeship is involved. Others think that David lowered from 30 to 20 the age at which a Levite would begin his service.

25. Hath given rest. That is, rest from war (ch. 22:9). The early part of David’s reign had been characterized by war, but during his latter years, after his enemies had been subdued, he had peace, and comparative peace continued during the reign of Solomon.

26. No more carry. After the building of the Temple it would no longer be necessary to move the tabernacle or its sacred furniture.

27. Last words of David. Some suppose “the last words of David” to constitute an historical work drawn up in the latter years of David’s reign. This cannot be proved.

Twenty years. Compare v. 24 and 2 Chron. 31:17. Some think that David now changed the age limit to meet the new conditions.

28. To wait. Since the Temple furniture would no longer need to be carried about, the Levites would not be needed for that type of service, but they would henceforth minister in the permanent sanctuary, with the priests, but in subordinate positions.

29. Measure and size. They were to superintend the measuring of fine flour, wine, oil, etc., which were used in the offerings, since the exact quantities or proportions were frequently prescribed by law (Ex. 29:40; 30:23, 24; Lev. 6:20; 23:13; Num. 15:4-10).

30. To thank and praise. This no doubt refers to the special function of the 4,000 Levites set apart for this service (v. 5; cf. ch. 16:4).

32. Charge of the tabernacle. Moses had previously prescribed the functions of the priests and Levites (Num. 18:1-7). The law respecting the tabernacle was to be applied to the future Temple, which was constructed on a grander scale.

chapter 24

1 The divisions of the sons of Aaron by lot into four and twenty orders. 20 The Kohathites, 27 and the Merarites divided by lot.

1. The divisions. Chapter 24 describes the organization of the priests into 24 classes (vs. 1-19), and recapitulates (vs. 20-31) the Levitical classes described in ch. 23.

Nadab. The sons of Aaron are listed in the same order in 1 Chron. 6:3 and Ex. 6:23.

2. Nadab and Abihu died. They perished because of having offered “strange fire” before the Lord (Lev. 10:1, 2; Num. 3:4).

3. David distributed them. David assigned the offices with the help of two representatives of the descendants of Eleazar and Ithamar.

Ahimelech. Though here named with Zadok he is not called “the priest,” but merely “the son of Abiathar” (v. 6). Abiathar had long been David’s priest and counselor, and was associated in the priesthood with Zadok in the reign of David (ch. 15:11). Abiathar had recently been implicated in Adonijah’s rebellion (1 Kings 1:7, 18, 19; 1 Kings 2:26, 27; see on 2 Sam. 8:17).

4. More chief men. The basis of division was according to the heads of the different families, not according to the individual members of the families.

5. One sort with another. Literally, “these with these.” The purpose was to determine the question of precedence in the order of ministration (v. 19) in which the priests were to serve (see Luke 1:5, 8, 9).

Governors. The two types of governors here mentioned denoted religious functionaries of the highest order—chief priests. The terms may be practically synonymous, or the latter may denote high priests. Both houses had provided religious leaders of the first rank. Now the assignments were determined by lot in order that no preference might be shown to either side.

6. Wrote them. The list appears in vs. 7-18. There seems to be no means by which it may be determined to which of the lines individual clans belonged, whether to Eleazar or to Ithamar.

19. The orderings of them. That is, the numerical order established for their ministerial services in the house of the Lord.

Under Aaron. That is, according to the specific order that had been fixed by Aaron. Each of the 24 classes took its turn in rotation, for the carrying out of the services in the house of the Lord.

20. Rest of the sons of Levi. Verses 20-31 give a second enumeration of the Levitical classes (see ch. 23:7-23). The object of this second listing may be to designate the heads of the families at a different time. The list begins with the Kohathites, but omits the Gershonites (see ch. 23:7-11).

21. Rehabiah. Concerning his descent see ch. 23:17.

22. Shelomoth. Or, “Shelomith” (ch. 23:18).

23. Hebron. The words “Hebron” and “first” are not found in the Hebrew of this text but have evidently been supplied by the translators from ch. 23:19.

24. Michah. Or, “Micah” (ch. 23:20). The Hebrew is the same in both instances.

25. Isshiah. Or, “Jesiah” (ch. 23:20). The Hebrew is the same in both cases.

26. Beno. Literally, “his son.” Some think that this clause should be connected with what follows in v. 27, and should read: “The sons of Jaaziah his son.” That is, the sons of Merari belonging to Jaaziah his son, were Shoham, and Zaccur, and Ibri. Others think Beno is a variant of Bani (ch. 6:46).

28. Eleazar. See ch. 23:22.

31. Over against. Heb. le‘ummah, “correspondingly to.” The meaning is that they cast lots, like their brethren the priests. The Levitical houses enumerated drew lots on equal terms with the elder families, who had no advantage over them. Junior and senior branches of the Levites were treated alike.

chapter 25

1 The number and offices of the singers. 8 Their division by lot into four and twenty orders.

1. Moreover. Chapter 25 lists the 24 classes of singers. These musicians formed an important group and played a significant part in the Temple services.

Captains of the host. That is, chiefs or leaders of the service—the ones mentioned in ch. 24:6.

Separated to the service. That is, they set apart for the Temple service some of the sons of Asaph, and Heman, and Jeduthun, three classes of musicians.

Prophesy with harps. Compare 1 Sam. 10:5. The musicians in the performance of their sacred duties in public worship are described as being under the inspiration of the Spirit of God and thus said to “prophesy” (see 1 Chron. 25:3).

2. Under the hands of Asaph. That is, under the directions of Asaph.

Order of the king. David was interested in music and understood the important part that it can and should play in the services of worship. He personally interested himself in the work of the singers and players, directing in the arrangements made for the solemn services of worship (see 2 Chron. 23:18).

3. Six. Only 5 names are here listed. The list in vs. 9-31 suggests that the missing name is Shimei of v. 17 (see on v. 9). The LXX includes the name Shimei, placing it 4th in the list.

Who prophesied. See on v. 1.

5. Heman the king’s seer. Among David’s seers were Gad (1 Chron. 21:9), Jeduthun (2 Chron. 35:15), and Asaph (2 Chron. 29:30).

To lift up the horn. A well-known Hebrew metaphor meaning to exalt a person or to increase his power (see 1 Sam. 2:10; Ps. 89:17; 92:10). Thus the meaning here would seem to be that the Lord had exalted Heman by giving him 14 sons and 3 daughters.

6. To Asaph. The Hebrew has no preposition before “Asaph.” The passage may be rendered, “and under the direction of the king were Asaph, Jeduthun, and Heman.”

7. Two hundred fourscore and eight. This number is 24 x 12; thus the 24 “sons” of Asaph, Jeduthun, and Heman listed in vs. 2-4 must have been leading musicians, each of whom had associated with himself 11 other musicians. The 24 leaders may have accompanied the choirs under their direction with instrumental music.

8. They cast lots. The lots were cast to determine the order in which each of the 24 groups of musicians were to take their turn in conducting the musical services.

9. For Asaph. The order in which the names are listed suggests a definite method of distribution. An ingenious hypothesis has been worked out which assumes that there were three urns, one containing the names of the sons of Asaph, a second having the names of the sons of Jeduthun, and a third, the names of the sons of Heman. In addition to these (or instead of them), there could have been an urn with the names of the three main clans, to determine the order in which these would be chosen. The first lot fell to Asaph, and from there on each alternate name was one of the sons of Asaph till these were exhausted. The second lot fell to one of the sons of Jeduthun, and from here on each alternate name, with the exception of the sixth, was a son of Jeduthun until these were exhausted. After all the sons of Asaph had been taken, the names alternated between sons of Jeduthun and sons of Heman until the sons of Jeduthun had all been taken, which was with the 14th course. From the 15th course onward all the names are sons of Heman. Though the hypothesis sets forth a method that might have yielded the given results, there is no evidence that this was the method employed.

17. Shimei. The system explained under v. 9 suggests that this is the name missing in v. 3.

chapter 26

1 The divisions of the porters. 13 The gates assigned by lot. 20 The Levites that had charge of the treasures. 29 Officers and judges.

1. Porters. Chapter 26 deals with the 24 courses of porters or warders (vs. 1-19), the overseers of the treasures of the sanctuary (vs. 20-28), and the officials charged with “outward business over Israel,” such as officers and judges (vs. 29-32).

Asaph. This is not the Asaph of ch. 25:2, who was a Gershonite (ch. 6:39-43). The Korhites, descendants of Korah, were Kohathite Levites (Ex. 6:18, 21; Num. 16:1).

4. Obed-edom. One of the doorkeepers for the ark when it was first brought to Jerusalem (chs. 15:24; 16:38). It is possible, though unproved, that he was “Obed-edom the Gittite,” in whose house David deposited the ark for a time after the death of Uzza (ch. 13:13, 14).

5. For God blessed him. If, as some think, this Obed-edom was “the Gittite” (see on v. 4), then this clause alludes to the fact that “the Lord blessed the house of Obed-edom, and all that he had” (ch. 13:14). The names of his sons seem to reflect testimonials of his recognition of divine favor. The following meanings are suggested, though we cannot in every case be certain of the precise designation or shade of thought: Shemaiah, “Jehovah has heard”; Jehozabad, “Jehovah has bestowed”; Joah, “Jehovah is a brother”; Sacar, “wages”; Nethaneel, “God has given”; Ammiel, “God is a kinsman”; Issachar, “there is hire” or, perhaps, “a man of hire”; and Peulthai, “recompense of Jehovah.”

7. Strong men. Or, “men of ability.”

8. For strength. Or, “for ability,” or, “for efficiency.”

10. His father made him the chief. That is, made him “fratriarch” among his brethren, with the right to exercise authority over them. This was in addition to the rights that usually accompanied the birthright (see The Biblical Archaeologist, Vol. III, No. 1, pp. 9, 10).

13. They cast lots. Compare ch. 25:8.

Small as the great. The posts of the porters were assigned among the various families, without regard to age.

14. The lot eastward. This, the first gate mentioned, was the gate of honor, for the sanctuary faced the east.

15. House of Asuppim. Literally, “house of gatherings,” or “house of stores.” This lot of gatekeeper to the storehouse or treasury fell to Obed-edom and his sons.

16. The gate Shallecheth. Probably meaning “the gate of casting forth,” that is, the “refuse gate.” It has been thought to be the gate through which Temple sweepings were taken out (see Neh. 3:13).

Causeway of the going up. Probably the road going up from the Tyropoeon Valley to the western gate of the Temple.

17.Toward Asuppim two and two. This may mean that there were two guards on each side of the gate to the storehouse (see on v. 15).

18. Parbar. The meaning of this word is uncertain. Some think that it is a Persian word denoting “summerhouse,” or a building open to the light and air. It seems to denote some form of structure at the western side of the Temple. The same word in the plural, parwarim, occurs in 2 Kings 23:11 (translated “suburbs”), where it probably denotes a structure at the eastern entrance to the Temple. In this whole account the Temple is spoken of as being already in existence, although it had not yet been built. No doubt David made the plan for the entire Temple, and went so far as to leave directions as to where the gatekeepers should be stationed when the Temple was built. It was left to Solomon to carry out these instructions.

19. Divisions. The number of gatekeepers was 24 in all: 6 on the east side, 4 on the north, 8 on the south, and 6 on the west. The total number of warders on duty at any one time was doubtless much larger than this, since there were 4,000 “porters,” or doorkeepers, in all (ch. 23:5). The 24 here mentioned were evidently head warders under whom the 4,000 served.

20. Treasures of the house. These were probably the ordinary revenues and stores of the sanctuary, and would include such contributions as were legally prescribed and were regularly given together with special offerings (see Ex. 30:11-16; Lev. 27; Num. 18:16; 1 Chron. 29:7, 8).

Treasures of the dedicated things. These treasures included spoil taken in battle, which was dedicated to the Lord (vs. 26, 27).

23. Of the Amramites. This enumeration of the four great clans of Kohath (see ch. 23:12-20) constitutes a heading for the rest of the chapter, which deals with Amramites (vs. 24-28), Izharites (v. 29), and Hebronites (vs. 30-32).

24. Shebuel. This man was comptroller in chief of the Temple treasures.

Son of Gershom. An example of “son” meaning remote descendant (see on ch. 2:7).

25. His brethren. The “brethren” of Shebuel were his kindred of the family of Eliezer, son of Moses and brother of Gershom, namely, Rehabiah, Jeshaiah, etc. The object of this verse is to show the extraction of Shelomith (v. 26). This Shelomith is not to be confused with Shelomith the Gershonite (ch. 23:9) nor with Izharite (chs. 23:18; 24:22).

26. Had dedicated. Compare 2 Sam. 8:11; 1 Chron. 18:11; 2 Chron. 5:1.

27. To maintain. David evidently made provision not only for the construction of the Temple but also for its future maintenance.

28. Samuel the seer. On the occasion when Samuel became judge he gained a great victory over the Philistines (1 Sam. 7:3-13), and it was no doubt the spoils that were taken at that time that are here referred to.

Whosoever had dedicated. These words indicate that it was a general practice to make dedications to the Lord from the spoils of war (see 2 Kings 12:18).

29. Outward business. This external work of the Levites consisted of carrying responsibilities as “officers and judges.” According to ch. 23:4, 6,000 Levites were set apart for these duties. Already in the days of Moses priests were assigned duties as judges (Deut. 17:9-12; 19:17; 21:5).

30. A thousand and seven hundred. Compare this figure with the 2,700 overseers east of the Jordan (v. 32). Why there should be more overseers for the two and one-half tribes in eastern Palestine than for the remaining tribes in western Palestine is not disclosed.

Business of the Lord. Evidently including such work as the collection of the tithes, the redemption money, and freewill offerings of the people. It might also have included such work as religious teaching (see 2 Chron. 17:7-9).

31. The Hebronites. The record closes with the Hebronites but with no mention of the Uzzielites (see v. 23).

The fortieth year. Compare ch. 29:27. The present regulations were made shortly before the death of David, after Solomon was already on the throne (ch. 23:1).

Jazer of Gilead. Originally a Merarite city (Joshua 21:39), whereas the Hebronites were Kohathites (1 Chron. 6:2).

32. Every matter. Religious matters connected with the Temple and secular things connected with the civil administration.

1. The chief fathers. The heads of the tribal clans, that is, of the twelve tribes of Israel.

After giving an outline of the religious organization of the land (chs. 22-26), the record gives a brief account of the military and civil administration. This is done by presenting a catalogue of officers and civil administrators, setting forth such details as would give a brief picture of the civil administration as established by David. Verses 1-15 give a catalogue of the commanders of the 12 army corps, vs. 16-24 list the princes of the tribes, vs. 25-31 list the names of the 12 overseers of the royal estates, and vs. 32-34 list the names of the king’s privy counselors.

Captains of thousands. Compare ch. 13:1.

That served the king. The king was, of course, commander in chief of the armies. Only with that prerogative could he function, truly, as head of the realm.

Month by month. Each month a division of 24,000 men stood at arms as a sort of national guard, ready for instant action. This constant rotation of troops made possible the drilling of a large number of men so that an adequate army of trained men would be available at any time, should an emergency arise. Since the term of service was only a month, there was no great hardship on anyone.

2. Jashobeam. According to 2 Sam. 23:8 (see 1 Chron. 11:11), Jashobeam was evidently the one “that sat in the seat, chief among the captains,” of all David’s mighty men. The honor of commanding the first corps to serve during the year was accorded to him.

3. Children of Perez. Perez or Pharez, was of the tribe of Judah (ch. 2:4), and of the branch from which David himself sprang (ch. 2:4-15).

The chief. This was Jashobeam (v. 2). Jashobeam, however, was not David’s leading general. That post belonged to Joab, a son of David’s sister Zeruiah (chs. 2:16; 11:6; 20:1).

4. Dodai an Ahohite. Perhaps “Eleazar the son of Dodo, the Ahohite” (ch. 11:12), is meant.

5. Benaiah. Compare ch. 11:22.

Jehoiada. Compare ch. 12:27.

6. Among the thirty. Compare ch. 11:25.

7. Asahel. Asahel was slain by Abner before David began his reign over the united kingdom (2 Sam. 2:18-23), and he therefore could not have been alive late in the reign of David to fill the position here assigned him. Actually Zebadiah, the son of Asahel, commanded the fourth army corps, and Asahel (see 1 Chron. 11:26) may be mentioned by way of honor to his memory. It is also possible that these army corps had been built around smaller nuclei of units dating from David’s earlier days, and that Zebadiah had taken over his father’s old command.

8. Shamhuth the Izrahite. Compare 1 Chron. 11:27; 2 Sam. 23:25.

9. The sixth. For the names given in vs. 9-15, compare ch. 11:28-31.

15. Heldai. Or, “Heled” (ch. 11:30).

16. Over the tribes. Verses 16-24 list the princes of the 12 tribes. This listing may have to do with the taking of the national census (vs. 23, 24). When the census was taken in the wilderness, the Lord commanded that a representative of each tribe was to work with Aaron in the taking of the census, every one to be a “head of the house of his fathers” (Num. 1:4). David also employed princes from the tribes. However, the number of princes here is 13. Although Gad and Asher are not listed here, there were two princes for the separate half tribes of Manasseh, one for Levi, together with Zadok for the house of Aaron (v. 17).

The tribes are here listed in an order not in accord with any previous listing (see 1 Chron. 2:1, 2; Gen. 35:23-26; 46:8-27; 49:3-27; first are named the six tribes descended from sons of Leah, in order of age (Gen. 29:31-35; 30:17-20; 35:23); then six tribes (counting Manasseh as two half tribes) descended from Rachel (Gen. 30:22-24; 35:16-18; cf. 46:20 and 48:5), including two sons of her maid Bilhah (see Gen. 30:6-8), who were legally reckoned as hers. This makes up twelve tribes, aside from the representative of the Aaronites. The reason for omitting Gad and Asher is not given.

Ruler. Each tribe had its own chief officer.

18. Elihu. This should probably be Eliab, the eldest son of Jesse (see 1 Sam. 16:6; 17:13, 28; 1 Chron. 2:13), unless he was “brother” in the sense of “relative” (see on ch. 2:7).

21. Jaasiel. This was probably a son of Saul’s famous general, who was a Benjamite.

22. Of Dan. Neither Dan nor Zebulun appears in the tribal registers of chs. 4-7, but both tribes occur in the present list.

23. Took not the number. The remark here implies that David’s numbering of the people was connected with the military arrangements set forth earlier in the chapter. David desired to know how many men he could count on in the building up of his army.

24. He finished not. See ch. 21:6.

There fell wrath. See ch. 21:7-15.

Neither was the number. The number was not inserted in the official state archives of David’s reign. This does not mean that it was not preserved elsewhere. The figures are found in 1 Chron. 21:5.

25. The king’s treasures. These were probably treasures of gold, silver, bronze, and precious stones in the royal treasury at Jerusalem. Verses 25-31 comprise an important section dealing with the question of the royal revenue and the means by which it was acquired. David’s wealth consisted of treasure laid up in storehouses in cities and in rural areas. Its sources were fields, vineyards, olive orchards, sycamore plantations, flocks, herds, camels, and asses. David had become wealthy, and it was necessary that expert help be provided to take care of his financial interests.

Castles. Or, towers (see 2 Chron. 26:10).

26. For tillage. The arable domains of David probably brought in a considerable and constant flow of revenue.

27. Vineyards. The soil of Palestine was favorable to grape raising. The grape flourished throughout the land, on the hills of Judah and Samaria, the plains of Jericho and Esdraelon, and the highlands across the Jordan.

28. Olive trees. The olive tree was cultivated in Palestine in olive yards. The olive was highly valued not only as the whole fruit but also for its oil. The oil was used in cooking and seasoning, also burned in lamps, and used as an ointment.

Sycomore trees. These were the sycamore figs. They were abundant in the lowlands of Judah and were also found in the Jordan valley.

29. Sharon. A fertile plain along the Mediterranean coast, south of Mt. Carmel.

30. Obil the Ishmaelite. Ishmaelites from the Arabian Desert were well acquainted with camels, and one of this group would have been a fitting person to look after David’s camels. The camels were probably kept in the uplands east of the Jordan.

31. Flocks. Heb. so’n, flocks of sheep and goats. The country of Palestine was particularly suited for grazing purposes.

32. Counsellor. The list of officials in vs. 32-34 probably constituted David’s privy council. For other lists of David’s chief officers see 1 Chron. 18:15-17, also 2 Sam. 8:16-18; 20:23-26.

With the king’s sons. Hachmoni was probably a tutor of the king’s sons.

33. Ahithophel. The counselor of David who went over to Absalom, and who committed suicide when he found that his advice was not accepted by Absalom (2 Sam. 15:31; 17:23).

Hushai the Archite. The faithful counselor of David who thwarted the counsel of Ahithophel (see 2 Sam. 17:7-14).

34. After Ahithophel. After the defection of Ahithophel he was succeeded by Jehoiada and Abiathar.

Jehoiada. This was probably the Jehoiada who is designated as a “priest” (v. 5). Jehoiada’s son, Benaiah, had the same name as his grandfather.

Abiathar. Abiathar was one of the high priests (see 1 Chron. 18:16; 2 Sam. 20:25).

1. David assembled. This was a general assembly of the princes called by David to set before the leaders of the nation the project of building the Temple and to install Solomon publicly as king. Solomon had been anointed hurriedly and privately to forestall Adonijah’s usurpation (see 1 Kings 1:38, 39), but this was now to be the formal coronation.

Princes of Israel. The princes and national leaders designated in the following clauses.

Princes of the tribes. See ch. 27:16-22.

Captains of the companies. Commanders of the 12 divisions of the army (see ch. 27:2-15).

Captains over the thousands. At the time of the Exodus from Egypt the Lord instructed Moses to set over the people “rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens” Ex. 18:21.

Stewards. See ch. 27:25-31.

His sons. The royal princes were probably included in the list of leading men of the realm to be consulted in matters of importance. They are later mentioned (ch. 29:24) as pledging allegiance to Solomon.

The officers. Heb. sarisim, literally, “eunuchs.” Some think that saris at times has a generalized sense, denoting a courtier or palace official, although this cannot be proved (see on Gen. 37:36).

2. Upon his feet. Because of David’s age and physical weakness it had probably not been expected that he would be able to address the assemblage in person.

My brethren, and my people. By these words David desired his people to understand that he recognized all Israel as near of kin to himself—that the whole nation was one large family of which David was considered the head (see 1 Sam. 30:23; 2 Sam. 19:12).

In mine heart. Compare ch. 22:7. David’s one great ambition had been to build the Temple as a permanent home for the ark of the Lord.

Footstool. The idea of worshiping at God’s footstool is expressed in Ps. 99:5; 132:7.

Had made ready. This verse seems to imply that David had begun preliminary preparations before the prohibition was announced.

3. But God said. The emphasis is on the word “God,” in contrast with the “I” in v. 2: “As for me, I had in mine heart to build.” To build a house for the Lord was a worthy purpose, but God had reasons why it would be better for someone other than David to build the Temple.

Man of war. It was hardly appropriate that a man of war should build the world’s great temple of peace. The wars of David were perhaps necessary and justifiable wars, but they were wars nevertheless, and they resulted in the shedding of much blood. It seemed inappropriate that such a ruler should build the Temple (see ch. 22:8).

4. Chose me. See 1 Sam. 16:1.

For ever. See on 2 Sam. 7:12, 13, 16. Through Christ, the Seed of David, the throne of David will be established forever (see Luke 1:32, 33; John 12:34). What literal Israel forfeited, first through national apostasy, and further through rejecting Jesus, will be fulfilled in the kingdom of spiritual Israel (on the conditional aspect of these promises, see on v. 7).

Chosen Judah. Compare Gen. 49:8-10; 1 Chron. 5:2; Ps. 60:7; 78:67, 68.

5. Many sons. See ch. 3:1-9, where 19 sons are named, besides “the sons of the concubines, and Tamar their sister.”

Hath chosen Solomon. God had certified through Nathan that David’s successor on the throne was to be a younger son (2 Sam. 7:12), and it had evidently been revealed that this was to be Solomon (1 Chron. 22:8-10).

Kingdom of the Lord. The kingdom of Israel was primarily God’s kingdom, a theocracy. David was merely reigning as the representative of God.

7. If he be constant. The promise to David that his throne was to be established forever was conditional, the condition being obedience. God repeated the same conditions to Solomon (1 Kings 9:4, 5). Compare also 1 Kings 3:14, where God promised to Solomon a lengthening of his days if he kept God’s commandments. God also revealed to David that only on the condition that his descendants kept the divine covenant would they always sit upon his throne (see 1 Kings 2:3, 4; cf. Ps. 132:11, 12).

8. All the commandments. David well understood the supreme importance of obedience if Israel were to prosper. In this final address he therefore urged his people to be faithful. By his own bitter experience he had learned that the pathway of transgression is hard. He knew by experience what it meant to be condemned before God and to reap the fruits of transgression. Therefore with all the earnestness of his soul he urged the people to be true to God. Moses likewise, shortly before his death, set before Israel the blessings of obedience and the terrible fruits of transgression (Deut. 28; cf. Isa. 1:19, 20; Jer. 7:3-12).

This good land. God had promised His people a “good land,” “flowing with milk and honey” (Ex. 3:8). David recognized that it was indeed a good land which the Lord had given to His people.

9. Thou, Solomon. Before all the congregation David now addressed himself to Solomon, earnestly admonishing him to be faithful. David knew that the prosperity of his son’s reign was dependent upon whether he would be true to God. If faithful, Solomon would prosper; if unfaithful, he would reap the consequences of transgression and the nation would suffer with him.

Know thou. Nothing in the world is of greater importance than a knowledge of God. To know God brings peace and happiness in this world, and the blessings of life eternal. “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3).

Perfect heart. Or, “whole heart.” David enjoined upon his son an undivided allegiance, admonishing him to give himself completely to the service of God, and to do so willingly and cheerfully (see 1 Chron. 29:19; cf. 1 Kings 8:61).

With a willing mind. True service of God is heart service. No man can be a child of God who does not willingly serve Him. There is no such thing as forced Christianity. “If ye be willing and obedient, ye shall eat the good of the land” (Isa. 1:19). This does not imply that performance of duty is always in harmony with one’s inclination. In fact, obedience often does involve crucifixion of self. Paul’s wishes and desires daily conflicted with duty; nevertheless he did the will of God, however unpleasant and crucifying to his nature (see LS 237).

Searcheth all hearts. The Lord looks, not upon man’s outward appearance, but on his heart. It was thus that David was chosen (1 Sam. 16:7). The heart of every man is known to God (see 1 Kings 8:39; Ps. 139:1-4; Acts 1:24; Heb. 4:13).

Understandeth all. Because the Lord understands the weaknesses of the human heart He has mercy and compassion toward us, even when we have sinned against Him. “Like as a father pitieth his children, so the Lord pitieth them that fear him. For he knoweth our frame; he remembereth that we are dust” (Ps. 103:13, 14).

Seek him. Compare Deut. 4:29; Isa. 55:6; Jer. 29:13. For the man who searches for God, the Lord is not far away. He who desires to know God will find Him, and he will also find confidence, peace, and life everlasting. Life’s most rewarding quest is the search after God.

Cast thee off. It is man who causes a separation between himself and God. Only when man forsakes the Lord and His ways of righteousness will he find that God has cast him off. The Lord never forsakes those who seek after Him (Ps. 9:10).

10. Take heed now. Give careful consideration to this high commission, weigh it carefully and understand its supreme importance, for it is none other than God Himself who has chosen you to build this house for Him. Then be strong, and act (see 1 Chron. 22:13, 16; cf. Ps. 27:14; 31:24).

11. The pattern. As the Lord had given Moses a pattern of the tabernacle he was to construct in the wilderness (Ex. 25:8, 9), so He had given David a revelation of the Temple plans (1 Chron. 28:19). A plan had been drawn up in accord with the revelation that had come to David, and this was now turned over to Solomon. Inasmuch as the Temple of Solomon was to take the place of the tabernacle built by Moses, and inasmuch as both structures, together with their services, were to teach important truths regarding the plan of salvation, it was important that divine direction be carefully followed.

The porch. See on 1 Kings 6:3.

The houses. The reference here is probably to the holy and the most holy place (see 1 Kings 6:17, 27, where these apartments are called “the house” and “the inner house,” and 2 Chron. 3:5, 8, where they are termed “the greater house” and “the most holy house”).

Treasuries. Probably service chambers that were used as places of deposit for the Temple revenues as well as the storage of supplies used in the Temple service. Their exact location is not known, but they were probably in the side chambers on the outside of the Temple proper (see 1 Kings 6:5, 6).

Upper chambers. The exact location of these “upper chambers” is not known. They may have been above the lower rooms of the Temple proper, for the height of the most holy place was only 20 cu. (1 Kings 6:20), whereas the height of the Temple itself was 30 cu. (1 Kings 6:2). The space of about 10 cu. between the ceiling of the holy of holies and the Temple roof was possibly occupied by these “upper chambers.”

12. By the spirit. The pattern that had come into his mind, as revealed to him by the Spirit of God (v. 19). The plan of the Temple was not of David’s own devising; it came to him from the Lord (see PP 751).

The courts. See on 2 Chron 4:9.

The chambers. Compare ch. 23:28.

The treasuries. Compare ch. 26:20.

13. Courses. Compare chs. 23-26.

All the work. Many services were connected with the Temple ritual, such as the cooking of flesh, the baking of shewbread, the preparation of oil, incense, and sacrifices (see Ex. 30:23-38; Lev. 1:5-17; 2:1-16; 5:11; 6:9-29; 8:1 24:2-9).

14. Gold by weight. David gave directions concerning the exact amount of gold to be used for the making of the various vessels. Minute specifications were provided with the fixed weight of gold for various objects.

15. Candlesticks. According to Ex. 25:31-40 there was a single seven-branched “candlestick,” or lampstand, in the sanctuary, but for the Temple of Solomon there were ten candlesticks. These latter were perhaps in addition to the original candlestick (see on 1 Kings 7:49; cf. 2 Chron. 4:7). The weight of the golden candlesticks and their lamps was accurately specified. Nothing was left to chance, to be done in a haphazard way.

16. The tables of shewbread. Only one table of shewbread is mentioned in Ex. 25:23-30 (see 1 Kings 7:48 and 2 Chron. 29:18). Solomon constructed ten tables, presumably for the shewbread (see 2 Chron. 4:8, 19). See on 1 Kings 7:48.

17. Fleshhooks. The fleshhooks employed in the sanctuary in the wilderness were made of brass (Ex. 27:3).

Bowls, and the cups. Compare Ex. 25:29; 27:3; 37:16; Num. 4:7.

18. Chariot of the cherubims. There was probably no literal chariot, but the cherubim themselves may have constituted the chariot (see Ps. 18:10; 68:17).

19. In writing. This verse literally translated reads, “He explained all in writing from the hand of Yahweh upon me, all the works of the pattern.” The LXX has a fuller reading and may be translated, “All these things in writing from the hand of the Lord David gave to Solomon according to the knowledge given to him of the work of the pattern.”

20. Be strong. Compare ch. 22:13.

Fear not, nor be dismayed. Compare the final admonition from Moses to Joshua and the people (Deut. 31:6-8), and the Lord’s admonition to Joshua when he took up the task of leadership (Joshua 1:5-7). If Solomon was to measure up to all that God and the nation expected of him, he would need to be courageous, courageous to be loyal personally to the precepts of Jehovah and to apply sound principles in his conduct of the affairs of state. Unfortunately, inducements to personal pleasure and prestige eventually prevailed. On Solomon’s apostasy and repentance, see the Introduction to Ecclesiastes.

1. David the king said. David recounts his preparations for the building of the Temple and appeals to the men of wealth and position in Israel for offerings (vs. 1-9). Compare the experience of Moses, who, in response to the Lord’s directions, made an appeal to the people for offerings that the sanctuary might be built (Ex. 25:1-8; 35:4-9), and received a liberal response (Ex. 35:20-29).

Young and tender. Compare 1 Chron. 22:5; 1 Kings 3:7; Prov. 4:3.

Palace. Birah, an Akkadian loan word, which usually designates a palace or fortress (Neh. 1:1; 7:2; Esther 1:2, 5; 2:3, 5, 8; 3:15; Dan. 8:2). Here and in v. 19 it is used for the Temple.

2. All my might. Putting all of his soul into this effort, David succeeded in gathering together great quantities of material (ch. 22:14). Wholehearted love produces wholehearted service.

3. Set my affection. Because of David’s love and devotion to God he was willing to give liberally of his own treasure that the Temple might be built. He had set an example in liberality, and now he could call for liberality.

4. Three thousand talents. If this was a regular talent, reckoned at 75.39 lb. (see Vol. I, p. 164), the amount of gold gathered by David would thus be about 113 tons (102 metric tons). However, we cannot be certain of the precise value of ancient standards of weight. See further pp. 122, 123.

Seven thousand talents. On the basis of a talent weighing 75.39 lb. (see Vol. I, p. 164) the amount of silver contributed would be about 263 tons, or 239 metric tons. See above under “three thousand talents.”

5. Consecrate his service. David had willingly consecrated himself and his service to the Lord, and he could now call upon his people to do likewise. He identified the project of building the Temple with the service of God. By their faithfulness in this matter the people would reveal the extent of their faithfulness to God. Acceptable service to God is willing, cheerful, and immediate service.

7. Iron. On the basis of a talent weighing 75.39 lb. (Vol. I, p. 164) the amount of iron contributed would total about 3,770 tons, or 3,420 metric tons (see on v. 4 regarding ancient standards of weight). See further pp. 122, 123. Iron was of much greater value in those days than it is today.

9. The people rejoiced. A willing offering to God brings joy to the heart. Sacrificing Christians are happy Christians. The lack of joy in the life is often due to the lack of liberality in the soul.

The king also rejoiced. David found joy in giving, and he rejoiced in the joy that came to his people from giving. A liberal Christian should be a joyous Christian.

11. Thine, O Lord. By his personal contact with God, David had caught a glimpse of the infinite greatness and glory of Heaven and the utter unworthiness and nothingness of man. In a spirit of genuine humility he ascribed all praise and honor to God. Compare the expression in the Lord’s Prayer: “For thine is the kingdom, and the power, and the glory, for ever. Amen” (Matt. 6:13).

13. We thank thee. Worship in its highest sense involves a recognition of God’s greatness and goodness and the response of the heart in joyous thanksgiving.

14. Who am I? David recognized his own unworthiness, and the utter inability of either himself or his people to give unto God unless God Himself had put into their hearts the spirit of giving and into their hands the wherewithal to give.

Of thine own. David frankly acknowledges that the earth and all therein are the Lord’s and that in the offerings made that day he and his people were only returning to God a little of what God had given to them.

16. All this store. That is, all this abundance of material and wealth.

Of thine hand. All this abundance of treasure that Israel gave for the Temple had come from the hand of God, and was rightfully His. What man has, he receives from the bountiful hand of God (Ps. 104:28).

17. Triest the heart. Compare Ps. 7:9; 11:4; 26:2; 139:1; Jer. 11:20; Rev. 2:23.

In uprightness. God’s interest is in righteousness and mercy, not in religious formalism and outward conformity to law. Uprightness within results in kindness, justice, honesty, and goodness without. God calls for a religion of the heart that produces the fruits of upright living (see Micah 6:8).

I have willingly offered. There was no hypocrisy in this prayer; it sprang from deep sincerity. What David had done, he had done willingly and cheerfully, finding in such giving his keenest joy.

18. Keep this. That is, keep always in the hearts of God’s people the purpose and spirit manifested this day.

Prepare their hearts. Or, “direct their hearts.” The moving of the Spirit of God upon the hearts of men and the placing of God’s love within the souls of men cause them to direct their thoughts to Heaven.

20. Worshipped. The word here translated “worshipped” means basically, “to bow down,” “to prostrate oneself.” In grateful praise the people lifted up their hearts in worship to God; and in joyous recognition of what they owed to the example and admonition of David, they made obeisance to their king.

22. The second time. For the first time that Solomon was made king see on 1 Chron. 23:1; 1 Kings 1:32-40.

23. Instead of David. Though David was still alive at this time, all active direction of the affairs of state was placed in the hands of Solomon.

24. Submitted themselves. That is, they pledged their allegiance to Solomon. This was particularly important in view of the conspiracy of Adonijah (1 Kings 1:5-53).

27. Forty years. According to the chronology employed tentatively in this commentary (see Vol. II, pp. 134, 162, 77), David reigned from about 1011 to 971 b.c.

Seven years. Compare 2 Sam. 5:5 (see Vol. II, p. 133).

29. The book of Samuel. Verse 29 points to the existence of a number of important books recording Israel’s early history.

30. The times. That is, the seasons of good and evil fortune that he experienced, the various vicissitudes that came to him, to his people, and to the nations round about.

The Second Book of the chronicles

[A combined introduction to 1 and 2 Chronicles is given immediately preceding the comment on 1 Chronicles.]

chapter 1

1 The solemn offering of Solomon at Gibeon. 7 Solomon’s choice of wisdom is blessed by God. 13 Solomon’s strength and wealth.

1. Was strengthened. Or, “strengthened himself,” or, “established himself.”

Was with him. Compare 1 Chron. 9:20; 11:9. One of the most important lessons of the books of Chronicles is that the presence and blessing of the Lord grant men true success.

Magnified him exceedingly. Compare 1 Chron. 29:25.

3. Gibeon. A town 6 mi. (9.6 km.) northwest of Jerusalem. The earlier inhabitants worshiped at high places, and at times this term is employed for centers of the worship of God. According to 1 Kings 3:4 Solomon went to Gibeon to offer sacrifice to God.

The tabernacle. Nearly 480 years (see 1 Kings 6:1) had passed since Moses, on the occasion of the Exodus from Egypt, constructed the wilderness tabernacle. This ancient and sacred structure, which had meant so much in the history of Israel, was still the center of worship for the people of God. It had been erected to serve as a place where God promised to meet with His people (Ex. 25:8, 22; Num. 17:4), and here they continued to come that they might draw close to the presence of the Lord.

4. But the ark. Contrary to the command of Moses, Israel had, in effect, two national centers of worship (Deut. 12:5, 6, 11, 13, 18; 16:2; 26:2; 31:11).

Tent. See 1 Chron. 15:1.

5. The brasen altar. See Ex. 27:1-8 for the directions given concerning the making of the brazen altar, and Ex. 38:1-7 for an account of the making of the altar.

Bezaleel. See Ex. 31:2; 35:30. For his genealogy see 1 Chron. 2:3-20. He descended from Judah through Hezron, Caleb, and Hur (1 Chron. 2:3-5, 18-20).

He put. Heb. sam. A number of Hebrew manuscripts read sham, an adverb meaning “there.” If this reading is adopted the clause becomes, “was there before the tabernacle.” The LXX agrees.

Sought unto it. This may also be translated, “sought unto him.” In the Hebrew the antecedent of “it” may be either “altar” or “Lord.” The LXX supports the reading of the KJV.

6. Before the Lord. The tabernacle built by Moses was God’s sanctuary or dwelling place (Ex. 25:8). The altar stood before the entrance to the tabernacle (Ex. 40:6), and was thus regarded as standing before the Lord (see Judges 20:23, 26).

Burnt offerings. Compare 1 Kings 3:4.

7. Did God appear. The communication was in a dream (1 Kings 3:5).

8. Shewed great mercy. Compare the fuller statement of Solomon’s reply in 1 Kings 3:6-9.

9. Thy promise. That is, the promise that David’s house and that of Solomon should be established forever (1 Chron. 17:23-27; 28:7).

Like the dust. Compare the parallel statement, “a great people, that cannot be numbered nor counted for multitude” (1 Kings 3:8).

10. Wisdom and knowledge. See on 1 Kings 3:9.

Go out and come in. That is, lead the people as a shepherd (Num. 27:17). Compare 1 Kings 3:7.

12. Wealth, and honour. Compare 1 Chron. 29:25. The abridged account here omits the conditional promise of long life mentioned in 1 Kings 3:14.

13. From his journey to the high place. The words “from his journey” are not found in the Hebrew, which reads simply, “And Solomon came to the high place that was in Gibeon to Jerusalem.” Obviously some explanatory phrase is needed or else, with the LXX, “from the high place” should be read instead of “to the high place.”

The record in Chronicles omits such details as Solomon’s awakening to discover that he had a dream, his coming to Jerusalem to offer up sacrifices at the sanctuary there (1 Kings 3:15), and the narrative of his judgment in the case of the two harlots and the child (1 Kings 3:16-28).

14. Chariots and horsemen. See on 1 Kings 10:26. The account of Solomon’s chariots and horsemen, his treasures of silver and gold, and his activities in the trading of horses and chariots between Egypt and the kings of the Hittites and Syria (2 Chron. 1:14-17) is almost identical with the account in 1 Kings 10:26-29.

15. Gold. This metal is not mentioned in the parallel statement of 1 Kings 10:27 or in 2 Chron. 9:27.

Sycomore trees. This is not the sycamore tree so common in America and England, but the sycamore fig (see 1 Chron. 27:28), which was common in the lowlands of Judah and in the Jordan valley.

16. Linen yarn. See on 1 Kings 10:28 for a full discussion of the parallel text.

17. Hittites. At the time of Solomon the Hittite empire had broken in pieces, but many minor Hittite kingdoms were still in existence in northern Syria, in the vicinity of the Euphrates.

chapter 2

1, 17 Solomon’s labourers for the building of the temple. 3 His embassage to Huram for workmen and provision of stuff. 11 Huram sendeth him a kind answer.

1. Determined to build. Chapters 2-7narrate the building and consecration of the Temple and are in general parallel to 1 Kings 5-8. In the record of Kings, Solomon’s determination to build a house for the Lord is expressed in his message to Hiram of Tyre (1 Kings 5:5).

Name of the Lord. Compare 1 Chron. 22:7, 10; 28:3; 29:16; 1 Kings 5:3, 5. See also Vol. I, pp. 170-173.

House for his kingdom. That is, the royal palace and its various buildings. These are described in 1 Kings 7:1-12, but are only incidentally referred to in 2 Chron. 2:12; 7:11; 8:1.

2. Told out. Literally, “numbered” (see Lev. 15:13), from the Heb. saphar.

Threescore and ten thousand. The information here given is repeated in v. 18. See on 1 Kings 5:15, 16.

3. Huram. Spelled “Hiram” in Kings (1 Kings 5:1, 2, 7, 10, 18), but in Chronicles it is spelled “Huram,” except in 1 Chron. 14:1.

Verses 3-16 deal with Solomon’s arrangements with Hiram of Tyre. This subject is dealt with in 1 Kings 5:1-18. The record in Kings mentions the envoys sent by Hiram to Solomon (1 Kings 5:1), a detail not found in Chronicles. It also includes as part of Solomon’s message, reference to David’s inability to build the Temple because of his wars (1 Kings 5:3). Solomon’s rest from war (1 Kings 5:4), and the Lord’s promise to David (1 Kings 5:5), three items that are not mentioned in the present chapter, but in 1 Chron. 22:8-10. Items found in Chronicles and not occurring in the record in Kings are: the dealings of Hiram with David (2 Chron. 2:3), the part of the sweet incense, continual shewbread, and morning and evening burnt offerings in the Temple services (v. 4), the greatness of the Temple as a house for God (vs. 5, 6), the request for a skilled worker in metal and cloth (v. 7), the kinds of trees desired (v. 8), and the payments to Hiram’s timber cutters (v. 10).

Even so deal with me. These words, not in the Hebrew, have been supplied by the translators. They are implied by the previous clause, “As thou didst deal with David my father.”

4. To the name of the Lord. The Temple was to be built as a dwelling place for Jehovah, that He might be present with His people (see Ex. 25:8) and that His name might be glorified in the earth. In it the various rites and ceremonies instituted for the tabernacle in the wilderness were to be performed.

Sweet incense. Compare Ex. 30:7, 8. The revelator saw the smoke of the incense accompanying the prayers of the saints into the presence of God (Rev. 8:3, 4). The incense represents the merits and intercession of Christ, His perfect righteousness, which alone makes the worship of sinful beings acceptable to God (see PP 353).

Continual shewbread. See on Ex. 25:30; Lev. 24:5-8. The shewbread pointed to Christ, the living bread (see John 6:33-35, 48-51; PP 354).

Burnt offerings. See on Ex. 29:38-41; Num. 28:3-10. The fire for these offerings was to burn continually, and was never to go out, day or night (see Lev. 6:9, 12, 13).

The solemn feasts. Compare 1 Chron. 23:31; Num. 28:16 to 29:39; see on Lev. 23.

5. Is great. The Temple itself was not to be great in physical dimensions, but it was to be a structure of matchless beauty and unrivaled splendor, bedecked with precious stones, adorned with burnished gold, and fitly representing the surpassing beauty of holiness that characterizes God and all things connected with Him.

Above all gods. Compare Ex. 18:11; Deut. 10:17; Ps. 77:13; 95:3; 135:5.

6. Cannot contain him. Solomon repeated this thought in his prayer at the dedication of the Temple (2 Chron. 6:18; 1 Kings 8:27). No structure on earth can adequately represent the grandeur and glory of God. In writing to Hiram of Tyre, Solomon did not hesitate to extol God for His greatness and goodness. If God’s ancient people had not hesitated constantly to magnify the Lord, and had proclaimed His praises to the nations about, many of earth’s inhabitants would soon have come to acknowledge the true God and would have come to worship at His Temple in Jerusalem.

Who am I? At this point in his life Solomon was a man of deep devotion and marked humility. He recognized his own utter insignificance before the greatness of heaven and the splendor and greatness of God.

7. A man cunning to work. A skilled craftsman.

That can skill to grave. That is, skilled in engraving.

Did provide. Compare 1 Chron. 22:14, 15; 28:21.

8. Fir trees. Probably cypresses.

Algum. Spelled “almug” in 1 Kings 10:11, 12. These trees were brought by the ships of Hiram from Ophir and were used for making pillars for the Temple and the palace, also for manufacturing musical instruments (1 Kings 10:11, 12). This tree cannot now be positively identified, but it may have been sandalwood or a kind of juniper.

Timber. Compare 1 Kings 5:6.

10. I will give. The payment was in food. A measure, or cor, was 220 liters, 61/4 bushels; a bath, 22 liters—5.8 U.S. gallons. The arrangement entered into was mutually advantageous, for Hiram needed foodstuffs of which Phoenicia produced little, and of which Israel had an oversupply, and Solomon needed timber, of which he had little and Phoenicia had much.

11. In writing. That Hiram answered in writing is not explicitly stated in Kings.

Hath loved his people. Hiram had come to recognize that the Lord was with David and that the Israelites were indeed loved by Jehovah. David’s faithfulness in acknowledging the Lord must have created an impression upon the nations round about.

12. Blessed be the Lord. Hiram speaks with deference and respect for the God of the Hebrews, who had so greatly blessed David and his son, a further indication (cf. v. 11) that he had become deeply impressed with the religion of Israel.

Made heaven and earth. The Hebrew religion placed emphasis on the truth that God was the Creator of heaven and earth, and presented this fact as one of the outstanding characteristics that distinguished Jehovah from the gods of the nations about. The observance of the seventh-day Sabbath was designed to throw this characteristic into bold relief. Thus when Hiram spoke of Jehovah he significantly referred to Him as the Creator of heaven and earth and paid due respect to His exalted position and His holy name (see on 1 Kings 5:7).

13. Huram my father’s. Some prefer to transliterate the entire phrase so as to read Huram-abi.

14. Daughters of Dan. According to 1 Kings 7:14 Hiram is said to have been a “widow’s son of the tribe of Naphtali.” This is not necessarily a contradiction, for the mother could have been of the tribe of Dan and the father originally a member of the tribe of Naphtali, who became a naturalized citizen of Tyre.

Skilful to work. These words, as well as all the rest of the verse, seem to apply to Hiram and not to his Tyrian father.

My lord David. The use of this term denotes subserviency, or at least extreme respect (see Gen. 32:4, 5, 18; 42:10; 2 Kings 8:12). David held in vassalage much of Palestine and Syria, from the borders of Egypt to the Euphrates.

15. Hath spoken of. See v. 10.

16. Flotes. That is, rafts.

Joppa. A city on the Mediterranean coast, about 35 mi. northwest of Jerusalem. It was the natural port of Jerusalem. Jonah took ship from here for Tarshish (Jonah 1:3). When the Temple was rebuilt after the return from Babylonian captivity, rafts of cedar logs were again floated to Joppa from Tyre (Ezra 3:7). Joppa is now called Jaffa.

17. The strangers. Non-Israelites. This group doubtless consisted mainly of the descendants of the early Canaanite tribes who were not driven out by Israel (see Judges 1:21-36; 1 Kings 9:20, 21).

Numbered them. Probably the census alluded to in 1 Chron. 22:2 is here referred to. The native inhabitants were reduced to bond service at the time of the conquest (see on Judges 1:28, 30, 33, 35; cf. Joshua 9:27).

This section of Chronicles is parallel to 1 Kings 5:13-18, but with several variations. Nothing is said in Chronicles of the first levy of 30,000 men, of whom 10,000 served each month (1 Kings 5:13, 14). The total of 153,600 strangers is recorded, a detail not mentioned in Kings.

18. Threescore and ten thousand. These items are also recorded in 1 Kings 5:15.

Three thousand and six hundred. See on 1 Kings 5:16 for an explanation of the seeming discrepancy between this number and the 3,300 reported there. The 70,000 bearers of burdens, 80,000 hewers in the mountains, and 3,600 overseers give a total of 153,600 workers (see v. 17).

chapter 3

1 The place, and time of building the temple. 3 The measure and ornaments of the house. 11 The cherubims. 14 The vail and pillars.

1. Mount Moriah. The place where the Temple was built is here identified as the mountain in the land of Moriah where Abraham proved his willingness to offer Isaac (Gen. 22:2, 9).

Threshingfloor of Ornan. See 2 Sam. 24:16-25; 1 Chron. 21:14-28. The appearance of the angel to David, the command of the heavenly messenger that David should build an altar for sacrifice on the threshing floor of Ornan, and the answer by fire may have been regarded as an indication that this was the site which the Lord had selected for Israel to sacrifice and worship (1 Chron. 22:1-5).

2. Second day. Compare 1 Kings 6:1. The text in Chronicles does not name the month, but in Kings it is identified and called by its ancient name, Zif. In post-exilic times this month was known by the name Iyyar, adopted from the Babylonian word Aiaru. Chronicles also does not mention that this was in the 480th year after the Exodus.

Solomon’s 4th year may be tentatively placed at 967/66 b.c., autumn to autumn. Accordingly, the Temple was begun in the spring of 966 (see Vol. II, pp. 134, 159).

3. The first measure. On the value of the cubit in different periods of Israelitic history see Vol. I, p. 165.

Threescore cubits. Compare 1 Kings 6:2.

4. Twenty cubits. The porch in front of the house was equal in width to the width of the Temple, which was 20 cu. Its depth was 10 cu. (1 Kings 6:3).

An hundred and twenty. According to 1 Kings 6:2 the height of the Temple was 30 cu. Kings does not give the height of the porch, but the figure here given, 120 cu. or 175 ft. (53.3 m.) would provide a structure unlike anything else known in ancient architecture. A porch 20 x 10 x 120 cu. would be actually a tower of skyscraper dimensions. Perhaps 20 cu. is meant in harmony with several manuscripts of the LXX and the Syriac (see on 1 Kings 6:3).

5. The greater house. That is, the holy place, which was 40 cu. long (1 Kings 6:17).

Fir tree. Probably the cypress.

Overlaid with fine gold. The woodwork of the interior of the Temple was covered with gold. Compare 1 Kings 6:20-22.

6. Precious stones. The Temple was adorned with precious stones collected by David (1 Chron. 29:2). See also 1 Kings 10:11, which relates that Hiram’s fleet brought precious stones from Ophir.

Parvaim. This place has not been identified. It is thought to have been in Arabia. The name Parvaim occurs only here in Scripture.

7. The house. The holy place. What is given here is a continuation of v. 5, the object being to explain how the entire chamber, including its beams, posts, walls, and doors, was entirely covered with gold (see 1 Kings 6:21, 22).

Cherubims. On these mural decorations see 1 Kings 6:29. The form “cherubims” is really incorrect, for “cherubim” is a transliteration of the Hebrew plural form and hence does not require the “s” to make a plural. The singular form is “cherub.”

8. According to the breadth. The most holy place was a perfect cube, 20 cu. in length, breadth, and height (see 1 Kings 6:20).

Six hundred talents. This would be about 22 tons of gold (18 metric tons) if a talent is to be reckoned at 75.39 lb.

9. Fifty shekels. Since a shekel weighs 11.4 g., or about 0.40 oz. avoirdupois, 50 shekels would be about 11/4 lb. (.57 kg.). This would be an insignificant weight for all the nails used in the sanctuary. The reference here is probably to the weight of each individual nail. Some, on the basis of an emendation suggested by the LXX, translate the passage: “The weight of the nails was one shekel to fifty shekels of gold” (see RSV). The nails, possibly used to fasten the sheets of gold on the wood surfaces, would weigh about 900 lb. (410 kg.).

Chambers. See on 1 Chron. 28:11.

10. Two cherubims. See 1 Kings 6:23-28.

Of image work. The exact sense of this phrase is not clear. The LXX reads “of wood.” According to 1 Kings 6:23 the cherubim were made of olivewood (see on Neh. 8:15).

11. Twenty cubits. That is, the total length of the wings of the two cherubim was 20 cu. Since the most holy place was 20 cu. wide, the outstretched wings of the two cherubim reached from one wall to the other. Each cherub thus covered 10 cu., with 5 cu. being the length of each wing. Thus the outer wing of each cherub touched one of the outer walls of the building, while the inner wing of each touched that of the other.

12. One wing. See on v. 11.

13. On their feet. The cherubim were in a standing position. Each was 10 cu. in height (1 Kings 6:26).

Inward. Literally, “toward the house.” By “house” seems to be meant, “the holy place” (see vs. 5-7). If this be so, the cherubim in Solomon’s Temple did not face each other with heads bent downward as was the case with those on the mercy seat (Ex. 25:20), but stood as guardians, one on either end of the ark, and both facing forward toward the holy place and the front of the building, which was toward the east.

14. Vail. This formed the partition between the holy place and the holy of holies. In 1 Kings 6:21 this veil is not mentioned, but reference is made to a “partition” and “chains of gold before the oracle.” The veil was probably suspended from golden chains.

Blue, and purple, and crimson. The colors in the veil of the tabernacle were “blue, and purple, and scarlet” (Ex. 26:31).

Wrought cherubims. Figures of heavenly cherubim were worked into the tapestry of the veil (see Ex. 26:31).

15. Two pillars. See on 1 Kings 7:15.

The chapiter. The capital or uppermost member of a pillar.

16. An hundred pomegranates. There were evidently 100 pomegranates in an upper and 100 in a lower row on each pillar, a total of 400 pomegranates for both pillars (2 Chron. 4:13; 1 Kings 7:20, 42; cf. Jer. 52:22, 23).

17. Before the temple. “In the porch of the temple” (1 Kings 7:21). One pillar was set up on each side of the porch forming the entrance to the Temple.

Jachin. Probably meaning “He shall establish.”

Boaz. Probably meaning “In it [or him] is strength.”

1. Moreover he made. Chapter 4 deals with the furniture, vessels, and utensils of the Temple.

Altar of brass. The construction of the brazen (or bronze) altar of burnt offering is not mentioned in the parallel record of 1 Kings 6 and 7, but is incidentally referred to in 1 Kings 8:64; 9:25. That the altar was located in the court before the Temple is clear from 2 Chron. 6:12 and 2 Kings 16:14. The brazen altar in the Temple described by Ezekiel rose in a number of steps or terraces (Eze. 43:13-17).

2. A molten sea. A great basin made of cast metal (for size, see on 1 Kings 7:23).

3. Similitude of oxen. Verses 2-5 agree almost verbatim with 1 Kings 7:23-26; however, where the former mentions two rows of “oxen” the latter reads “knops,” probably meaning gourds. The Hebrew word for “oxen,” beqarim, and “gourds,” peqa‘im, are somewhat similar and may have been confused. Many commentators believe that the text of Chronicles should read as it does in Kings.

4. Twelve oxen. This verse is practically identical with 1 Kings 7:25.

5. An handbreadth. Compare 1 Kings 7:26.

Three thousand baths. In 1 Kings 7:26 the capacity is given as 2,000 baths. It may be that 2,000 baths was the amount ordinarily kept in the tank, but that filled to the brim it would hold 3,000 baths. A bath was 22 liters, about U.S. 5.81 gals. (see on 1 Kings 7:23; Vol. I, p. 167).

6. Ten lavers. Compare 1 Kings 7:38, 39. The ten bases upon which the lavers stood are described in detail in 1 Kings 7:27-37.

7. Candlesticks. Compare 1 Kings 7:49; Jer. 52:19. There were ten candlesticks in Solomon’s Temple. Perhaps the ten were in addition to the original candlestick of the tabernacle (Ex. 25:31-39; Ex. 37:17-24). Whether or not they were patterned after it is not stated.

8. Ten tables. These ten tables were probably intended for the shewbread (ch. 4:19 and 1 Chron. 28:16 mention “tables” for shewbread), although 1 Kings 7:48 mentions only one table. There was only one table in the tabernacle (Ex. 25:23, 30; Ex. 37:10).

An hundred basons. These basins are mentioned in 1 Kings 7:50, although their number is not given there.

9. Court of the priests. Evidently the “inner court” (see 1 Kings 6:36 and 1 Kings 7:12) and probably the “higher court” of Jer. 36:10.

Great court. Compare 1 Kings 7:12. That the Temple had two courts is clear also from 2 Kings 21:5 and 23:12.

With brass. In the ancient Orient doors were at times covered with bronze. Shalmaneser’s palace at Balawat had great bronze-plated doors supposedly 22 ft. high, with each of the two leaves 6 ft. wide (6.7 m. by 1.8 m.; cf. 1 Kings 6:32).

10. Right side. The sea (v. 2) was set in the court at the southeast corner of the Temple. In Hebrew, directions are given from the standpoint of an individual facing east; thus the right side indicates the south. Compare 1 Kings 7:39. See on Gen. 23:19; Ex. 3:1.

11. Huram made. Verse 11-18, which describe the items of brass, are parallel to 1 Kings 7:40-47.

The pots. Compare 1 Kings 7:40. The pots here mentioned were used for the boiling of flesh for sacrificial purposes (see 1 Sam. 2:13, 14).

12. Two pillars. Compare ch. 3:15-17.

Pommels. Or, “bowls” (1 Kings 7:41).

The chapiters. The capitals (see on ch. 3:15).

Wreaths. Or, “networks” (1 Kings 7:41). “Wreaths” and “networks” are variant renderings of the same Hebrew word.

13. Pomegranates. Compare 1 Kings 7:42.

14. Bases. There were ten of these for the ten lavers (1 Kings 7:43).

15. One sea. Compare 2 Chron. 4:2; 1 Kings 7:23, 24.

Twelve oxen. Compare 2 Chron. 4:4; 1 Kings 7:25.

16. The pots also. Compare Ex. 27:3. The word here rendered “pots” is there translated “pans.” The pans were used for receiving the ashes. The fleshhooks were forks for handling the flesh of the sacrificial offerings (see 1 Sam. 2:13, 14).

Huram his father. See on ch. 2:13.

Bright brass. Polished or burnished bronze.

17. Succoth. A town east of the Jordan (Judges 8:4, 5), identified by some as Tell Deir‘allā 1 mi. (1.6 km.) north of the Jabbok, and 7 mi. (11.2 km.) northeast of Tell ed-Dâmiyeh. Others identify it with Tell el-Aḥṣaṣ in the same general area. Jacob built a house at Succoth with booths for his cattle, after his return from Mesopotamia (Gen. 33:17).

Zeredathah. The exact location of this town is not known.

18. Weight of the brass. The parallel passage in 1 Kings 7:47 reads: “And Solomon left all the vessels unweighed, because they were exceeding many: neither was the weight of the brass found out.” The weight of the brass vessels was thus not ascertained.

19. All the vessels. Verses 19-22 give a catalogue of the objects of gold (see 1 Kings 7:48-50).

The tables. The parallel passage in 1 Kings 7:48 reads “the table.” Also in 2 Chron. 13:11 and 29:18 only a single table is mentioned. The tabernacle had only one table of shewbread (Ex. 25:23, 30; 37:10). But 2 Chron. 4:8 mentions ten tables in the Temple; see comment there.

20. The candlesticks. See on v. 7.

They should burn. Compare Ex. 27:20.

1. Was finished. This verse belongs properly at the close of ch. 4, for it summarizes the material there discussed. In the parallel account it appears as the last verse of the chapter (1 Kings 7:51).

2. Assembled the elders. Chapters 5:2 to 7:22 are an account of the dedication of Solomon’s Temple. See comments on 1 Kings 8:1 to 9:9. 2 Chron. 5:2-11, 14 is an almost exact duplicate of the parallel text in 1 Kings 8:1-11. The record in Chronicles adds one important detail not found in Kings, namely, the circumstances under which the manifestation of God’s presence took place (2 Chron. 5:11-13).

City of David. The ark had been kept in a tent in the City of David (1 Chron. 16:1). The City of David was the lower, or southernmost, part of the city of Jerusalem—the old Jebusite stronghold of Zion captured by David, where he had his royal residence (2 Sam. 5:6-9; 1 Chron. 11:5, 7). The hill where the Temple was built was north of the Zion ridge. The ark had been brought to the City of David from the home of Obed-edom (2 Sam. 6:12, 16; 1 Chron. 15).

3. The feast. The Feast of Tabernacles, which was held following the dedication (see on ch. 7:8-10). This feast was a joyous occasion among the Hebrews (Lev. 23:39-43; cf. Neh. 8:14-18).

4. The Levites. The parallel passage reads, “the priests” (1 Kings 8:3). The record further states that “the priests brought in the ark” (2 Chron. 5:7). So “Levites” here must mean such Levites as were sons of Aaron and hence priests.

5. The tabernacle. The tabernacle was moved from Gibeon (see ch. 1:3; PK 38).

The priests and the Levites. The task of bearing the ark and the furniture of the tabernacle was assigned to the Kohathites (Num. 3:30, 31; Num. 4:4, 15). Aaron, whose sons were priests, was a descendant of Kohath (1 Chron. 6:2, 3, 54). See further on 1 Kings 8:3, 4.

6. Sacrificed sheep and oxen. The sacrifice on this occasion corresponded, on a grander scale, to the services on the occasion of David’s transfer of the ark from the house of Obed-edom to the City of David (2 Sam. 6:13; 1 Chron. 15:26).

7. Cherubims. See ch. 3:11-13.

9. Drew out the staves. See on 1 Kings 8:8.

Unto this day. If the entire book of Chronicles was compiled after the Exile (see Introduction to Chronicles, pp. 115-117), the compiler here preserves a statement written before the destruction of the Temple (2 Kings 24:13; 25:9, 13-17) and the secreting of the ark in a cave (see PK 453).

10. Nothing in the ark. Only the two tables of stone containing the law of God were in the ark proper. The pot of manna and Aaron’s rod were no longer there (see on 1 Kings 8:9).

Made a covenant. The law of God was the basis of the old covenant that God made with Israel at Horeb when they came out of Egypt (Ex. 19:5-8; 34:27, 28); and it was also the basis of the new covenant under which He promised to write His law upon the heart (Jer. 31:33, 34).

11. For all the priests. From this point onward, until the clause “for his mercy endureth for ever” (v. 13), the record is peculiar to Chronicles. Between the two clauses that form the halves of the short verse of 1 Kings 8:10 the record in Chronicles describes an important item, giving the exact details of the manifestation of the divine presence in the Temple.

Were sanctified. That is, they had ceremonially purified themselves so that they could take part in this solemn service (see 1 Chron. 15:12).

12. Arrayed. Compare 1 Chron. 15:27.

Cymbals. Compare 1 Chron. 15:28.

With trumpets. Compare 1 Chron. 15:24.

13. Praising and thanking. Music is a form of worship, and praise and thanksgiving are an important element of prayer. As the people raised their voices in joyous praise to God in grateful remembrance of His wonderful mercies to them, God drew near and a cloud filled the Temple.

14. Filled the house. Compare Ex. 40:35; Isa. 6:1-5; Luke 9:34.

1. Then said Solomon. Chapter 6 deals with Solomon’s earnest prayer at the dedication of the Temple. There is a close agreement between the prayer as here given and the record of it in 1 Kings 1:8. The only important differences are the inclusion of the explanatory clause (v. 13), which is not found in Kings, and the closing words of the prayer, v. 40-42, which are quite different from the closing words as recorded in 1 Kings 8:50-53. See on 1 Kings 1:8.

Thick darkness. Compare 1 Kings 8:12. When God drew near to His people He veiled His presence lest they be consumed by the brightness of His glory (see Ex. 20:18-21; Deut. 4:11; Ps. 18:9, 11).

2. Thy dwelling for ever. It was not God’s plan that the Temple should be destroyed (see PP 46) or that the nation of Israel should come to an end. If Israel had remained true to the Lord, keeping His commandments and sharing the knowledge of God with the nations about, light would have gone out over the whole world which would have brought to all the peoples of earth an opportunity of salvation. In such a case the Temple would have been the world center of the worship of God and Jerusalem would have become the capital and metropolis of the world (DA 577).

5. Neither chose I. This sentence and the first half of v. 6 are not found in the parallel account in Kings.

6. Chosen Jerusalem. Being at the crossroads of the world, Jerusalem was ideally situated to become the world’s leading city and a place of prayer for all men.

Chosen David. David is described as a man after God’s own heart, who was chosen by God to fulfill all His will (Acts 13:22). David became king of Israel not because of personal ambition, but because of a direct call of God (1 Sam. 16:1).

7. In the heart of David. See on 1 Kings 8:17. There would be many more churches for the worship of God in the world today if only more of God’s people had in their hearts a desire like David’s to build stately temples for Him.

8. Thou didst well. See on 1 Kings 8:18.

9. Thou shalt not build. David did not become angry when the Lord disapproved of his purpose to build. Though disappointed, he reconciled himself to the divine purpose. Although not permitted to build the Temple himself, he continued his work of preparation as diligently as if he himself were to be the builder (see 1 Chron. 29:2-5).

11. The covenant. See on 2 Chron. 5:10; also on 1 Kings 8:21.

12. Before the altar. Solomon took his place before the altar, at first standing for the dedicatory address, but later kneeling for the consecration prayer (v. 13).

13. Made a brasen scaffold. This detail is not found in Kings. From this raised position Solomon would have a better view of the congregation, and the people, in turn, would have a better opportunity to view and hear their king.

Kneeled down. This detail is not mentioned in the account in Kings, but at the close of the prayer the record in Kings states that Solomon arose “from kneeling on his knees” (1 Kings 8:54). Though king of Israel, Solomon reverently bowed before the heavenly King. It was a mark of both the king’s greatness and his humility thus publicly to acknowledge his lowly position before Him who is the great King of kings and Lord of lords.

14. Keepest covenant. Compare Deut. 7:9; Neh. 1:5; Ps. 89:2, 3; Isa. 55:3; Dan. 9:4.

15. Hast fulfilled it. By the time of the dedication of the Temple many of God’s promises had already been fulfilled. The Lord had promised the land of Canaan to Abraham, Isaac, and Jacob, and now those promises were beginning to be realized. A son had been promised to David to succeed him on the throne, and now that promise had been fulfilled. The future before Israel was bright with promise and glory. God had demonstrated what He would do for His people if they would be loyal to Him.

16. Walk in my law. Solomon understood the importance of loyalty to God and obedience to His holy law. He knew of the glory and peace that might be if Israel remained faithful to God, and he knew also the sad results that transgression would bring. Thus Solomon’s prayer became a sermon, presenting to the people a solemn and stirring appeal ever to remember God and to walk in His ways.

17. Be verified. Compare the request of David in 1 Chron. 17:23.

18. Dwell with men. How often frail man has asked himself the question: Will the great God of heaven dwell with the peoples of earth? To Moses, God gave the promise, “Certainly I will be with thee” (Ex. 3:12). That same promise was given to Jacob (Gen. 31:3, 5; Gen. 48:15). The psalmist said with confidence, “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me” (Ps. 23:4). Jesus gave the promise, “Lo, I am with you alway, even unto the end of the world” (Matt. 28:20). To everyone who opens the door, God extends the promise: “I will come in to him, and will sup with him, and he with me” (Rev. 3:20). In every part of the earth men have come to realize that God will indeed dwell with men. All who will, may right here in this world enjoy the companionship of Heaven.

Cannot contain thee. God is greater than all the universe He has made. The heaven of heavens cannot contain Him! How much less a temple made with the hands of men! Man’s great need is to learn to be humble and still, and to walk before God in reverence and holy fear.

21. Thy dwelling place. Heaven is God’s true dwelling place, yet He deigned to dwell with men on earth. (Ex. 25:8).

Forgive. See Ps. 103:12; Isa. 43:25; 44:22; Jer. 50:20.

24. Put to the worse. Those who sin against God forfeit divine protection and are at the mercy of the enemy and the forces of darkness. Moses clearly foretold that if Israel sinned they would fall before their enemies (Lev. 26:14, 17; Deut. 28:15, 25).

26. No rain. See on 1 Kings 8:35; cf. Joel 1:18-20.

28. Pestilence. See on 1 Kings 8:37, 38.

31. Walk in thy ways. Solomon did not pray for judgments, but if these came, he asked the Lord that they might arouse the people and turn them from their evil ways. God allows judgments to come to bring men to righteousness (see Isa. 26:9).

32. The stranger. Solomon prayed not only for Israel but for strangers afar. It was God’s will not only that Israel be saved but that all the peoples of the earth come to know Him and to walk in the ways of righteousness.

33. All people. See on v. 32.

36. If they sin. The nation of Israel was now young, virile, and strong. But the possibility existed that someday the people might forsake the Lord and be carried away captive into some foreign land. Solomon prayed earnestly that God would remember them at such a tragic hour.

37. Bethink themselves. Both the spirit of wisdom and the voice of God invite sinners to bethink themselves. “Come now, and let us reason together, saith the Lord” (Isa 1:18).

38. If they return. God earnestly invites those who have strayed to return to Him. There are forgiveness and life for those who accept the divine invitation to return (see Rev. 22:17).

39. Then hear thou. The Israelites sinned and went into captivity, but God looked upon them in mercy, and promised a restoration on the basis of their repentance.

40. Now, my God. Verse 40 is similar to 1 Kings 8:52, but vs. 41, 42 are not found in the parallel record in Kings. The conclusion of Solomon’s prayer reported in Chronicles is different from that reported in Kings. Evidently both writers give the prayer of dedication in a somewhat abbreviated form, probably not verbatim, but in substance.

41. Arise, O Lord. This was a specific invitation for God to come and take up His abode in the house that Solomon had built.

1. Fire came down. God gave an outward token to signify that Solomon’s prayer had been heard and that He would honor the Temple with His presence. On a number of previous occasions the Lord had made His presence manifest in a similar manner (see Lev. 9:24; Judges 6:21; 1 Chron. 21:26).

Filled the house. See on 1 Kings 8:10, 11.

3. Bowed. The Israelites were greatly impressed with the holiness and glory of God, and instinctively bowed before Him in adoration and praise.

His mercy endureth. Compare ch. 5:13. This refrain occurs also in David’s psalm of praise sung when the ark was brought to Jerusalem (1 Chron. 16:34). Compare the song of the Levites and singers who went before the forces of Jehoshaphat against the enemy (2 Chron. 20:21).

4. Offered sacrifices. Verses 4-10, dealing with Solomon’s sacrifices and the festival which followed, are parallel to 1 Kings 8:62-66.

5. Twenty and two thousand oxen. According to 1 Kings 8:63 this was a “sacrifice of peace offerings.” Peace offerings were sacrificed on festive occasions, when priests and people united together in seasons of holy joy, giving thanks to God and praising Him for His goodness and blessing. The greater part of the animal sacrificed as a peace offering was eaten by the offerer, his family, and his friends.

6. Instruments of musick. Compare 1 Chron. 23:5.

7. Solomon hallowed. Since the brazen altar was not large enough to accommodate the large number of sacrifices, the entire middle of the Temple court was consecrated to serve as a huge altar.

8. The feast. This was the Feast of Tabernacles, which lasted 7 days, normally beginning with the 15th day of the 7th month (see Lev. 23:34-36; PK 45).

Entering in of Hamath. See on 1 Kings 8:65.

9. The eighth day. The eight day from the beginning of the Feast of Tabernacles, in harmony with Lev. 23:36, 39, was the 22d day of the 7th month (see on v. 10).

Seven days, … seven days. If the 7 days of dedication lasted from the 10th to the 16th of the 7th month, inclusive, and if the observance of the feast for 7 more days ran from the 16th to the 22d (see 1 Kings 8:65), then the “eighth” day, following the second 7-day period, would be the 23d (see on v. 10).

10. Three and twentieth. Compare 1 Kings 8:66, where the statement is made that the people were sent away on the 8th day. Beginning the second 7 days with the 16th day of the month, the day after the Feast of Tabernacles normally began, the 8th day would be the 23d of the month, with which it is equated by these texts. In that case the prolonged celebration of the dedication of the Temple would have embraced and extended beyond the normal period of the Feast of Tabernacles.

Into their tents. That is, to their homes. See on 1 Kings 8:66.

Glad and merry in heart. True religion brings joy. The Israelites had had a happy season together at the dedication of the Temple and at the Feast of Tabernacles. In singing praises to God and in remembering His loving-kindness to them, they experienced a type of joy that no pleasures of the world can ever bring. When a man truly loves God and worships Him in spirit and in truth, he finds fullness of peace and joy. It is well for a people and well for their rulers when they can find such happiness and contentment of heart. A king has little to fear when such is the spirit of his people. The solution of the problems of the world cannot be found so long as the people of the world do not find their peace and joy in the Lord. The best remedy for faultfinding or strife among brethren is for them to keep so close to the Lord that they will be constantly rejoicing in His mercies.

11. Finished the house. See on 1 Kings 9:1.

Prosperously effected. Solomon successfully accomplished all that he set out to do.

12. Appeared to Solomon. Verses 12-22 narrate the response of the Lord to Solomon’s prayer of dedication. Verses 13-15 are not found in the parallel narrative of 1 Kings 9:1-9. The account here is somewhat fuller than it is in Kings. According to 1 Kings 9:2 the Lord appeared to Solomon “the second time.” God first appeared to Solomon in a visit by night at Gibeon (2 Chron. 1:7; 1 Kings 3:5).

Have chosen. From this point on to the end of v. 15, Chronicles presents material that is not found in Kings. The site on Mt. Moriah, memorable as the place where Abraham made the supreme demonstration of his faith by his willingness to offer up his own son, and hallowed by the appearance of the angel to stay the plague upon Jerusalem (1 Chron. 21:15-18), was chosen as the place where the Temple should be built.

13. Shut up heaven. Compare 2 Chron. 6:26; Deut. 11:17. God supplies the earth with rain (Matt. 5:45). At various times, when men have turned away from God to serve false gods, He has removed His blessing and drought and famine have been the result (1 Kings 17:1; 2 Kings 8:1).

Locusts. Compare 2 Chron. 6:28; Ex. 10:14, 15; Joel 1:4.

Send pestilence. Compare 2 Chron. 6:28; Deut. 28:20-22; 1 Chron. 21:14; Jer. 24:10. Satan brings sickness and pain upon men when God permits (Job 2:4-7).

14. Humble themselves. God’s desire for sinners is that they should humble themselves, forsake their sins, and turn to Him and live. God takes no delight in the suffering and death of the wicked, and urgently calls upon sinners to repent and turn from their transgressions, that iniquity shall not be their ruin (Isa. 1:18-20; Jer. 25:5; Eze. 18:30-32; Hosea 6:1).

15. Shall be open. This is what Solomon had prayed for (ch. 6:40), and God’s answer follows the exact words of Solomon’s petition.

16. For ever. When God chose Jerusalem, it was with the purpose that His name might be there forever (see on 2 Chron. 6:2; 1 Kings 9:5). Because of human failure that purpose was thwarted. It will ultimately be fulfilled in the heavenly Jerusalem, the city of the living God, descended to earth, where God will take up His abode with His people forever (Rev. 21:1-3).

17. If thou wilt. God is no respecter of persons. He desires obedience and blesses those who are faithful to Him. But His promises are conditional. God cannot bless those who refuse to walk in the pathway of blessing (see on Kings 9:4). Solomon well knew that the way of obedience to God’s commands was the pathway of life (Prov. 3:1, 2).

18. Covenanted with David. See on 2 Sam. 7:12-16; cf. 1 Kings 2:4; 6:12.

20. Pluck them up. Compare Lev. 26:14, 24-33; Deut. 28:15, 36, 37, 64. The writer of Kings says, “Then will I cut off Israel out of the land which I have given them” (1 Kings 9:7). When Israel disobeyed the Lord, they brought desolation and woe upon themselves, and were taken away as captives to Assyria (2 Kings 17:20-23) and to Babylon (2 Chron. 36:17-20).

Out of my sight. The glorious Temple that Solomon had built would be cast away as something utterly worthless if Israel should forsake the Lord. Earthly glory rapidly fades. Israel failed, and the once-magnificent Temple was sacked and thrown down (2 Kings 25:9).

A proverb. The parallel passage reads: “And Israel shall be a proverb and a by-word among all people” (1 Kings 9:7). These prophecies concerning the house and the people have had a remarkable fulfillment. Solomon’s Temple has disappeared and is only a proverb today, and the sad fate suffered by the nation of Israel is striking testimony to the tragic effects of sin.

22. Brought them forth. It was base ingratitude and treachery for Israel to turn away from the Lord, who had wrought such a marvelous deliverance for them in Egypt and who had established them in the Promised Land. Israel foolishly turned from a God who was everything and could do everything for His people to gods who were nothing and could do nothing (see on Kings 9:9).

chapter 8

1 Solomon’s buildings. 7 The Gentiles which were left Solomon made tributaries; but the Israelites rulers. 11 Pharaoh’s daughter removeth to her house. 12 Solomon’s yearly solemn sacrifices. 14 He appointeth the priests and Levites to their places. 17 The navy fetcheth gold from Ophir.

1. It came to pass. Chapter 8 deals with Solomon’s building activities, his offerings, priestly appointments, and ships at Ezion-geber. The parallel, though not identical, record of Solomon’s enterprises is found in Kings 9:10-28.

Twenty years. Solomon began to build the Temple in his fourth year; the task occupied 7 years (1 Kings 6:1, 38). The following 13 years Solomon devoted to the task of the construction of his palace (1 Kings 7:1).

2. Huram had restored. Solomon gave Hiram 20 cities in Galilee in return for timber and gold, but Hiram was displeased with the payment (see on 1 Kings 9:11-13). It is thought that he may have returned the cities to Solomon, and that these are the cities Solomon now rebuilt.

To dwell there. The cities, being on the border of Tyre, were chiefly inhabited by Gentiles, but Solomon now colonized them with Israelites.

3. Hamath-zobah. Hamath was an important country north of Zobah and Damascus. David had previously smitten this region “as he went to stablish his dominion by the river Euphrates” (1 Chron. 18:3). Solomon’s conquest of Hamath is not mentioned in 1 Kings 9.

4. Tadmor. This may have been the important city of Palmyra, in the Arabian Desert; however, see on 1 Kings 9:18.

The store cities. These were probably fortified by Solomon and provided with stores for troops, to serve as outposts against hostile peoples in the north. They would constitute an advance supply base.

5. Beth-horon. The two Beth-horons were twin towns in the pass to the central highlands between the Valley of Aijalon and the city of Gibeon (see on 1 Kings 9:17).

6. Baalath. see on 1 Kings 9:18. This town has not yet been identified.

The account in Chronicles does not mention such places as Hazor, Megiddo, and Gezer, where Solomon carried on important building activities, or such items as Solomon’s forced levy for the building of the Temple and the palace, and his work on Millo and the wall of Jerusalem. For these items see on 1 Kings 9:15-17. On the other hand, Chronicles mentions some items that are not found in the account in Kings.

7. That were left. Verses 7, 8 deal with the question of the forced labor Solomon imposed upon the Canaanites (see on 1 Kings 9:21).

8. Tribute. This tribute was paid in labor. When the land was first taken by the Israelites, the inhabitants of the land were placed under tribute and were kept under subjection as long as Israel was strong (Judges 1:28). David placed many of the non-Israelite inhabitants under forced labor to serve in his preparations for the building of the Temple (1 Chron. 22:2).

9. Make no servants. See on 1 Kings 9:22.

10. Two hundred and fifty. For an explanation of the seeming discrepancy between this figure and the 550 “chief of the officers” reported in Kings see on 1 Kings 9:23.

11. Daughter of Pharaoh. Solomon’s marriage to the Egyptian princess was in direct violation of the command of God (Deut. 17:17). The fact that she was converted and that she joined her husband in the worship of God (see PK 53) did not justify the disregard for the divine requirements. The seemingly advantageous alliance thus formed with Egypt led to more alliances with surrounding nations. Marriages were entered into with heathen princesses that finally led Solomon away from God and into idolatry. More and more he wandered into the ways of the world, seeking for grandeur and glory, and forsaking the principles of righteousness. From a wise, God-fearing king, Solomon degenerated into a foolish, ambitious, oppressive tyrant. On the removal of the residence of the daughter of Pharaoh from the vicinity of the Temple see on 1 Kings 9:24.

12. Offered burnt offerings. There is no reason to suppose that Solomon personally acted as priest in offering burnt offerings to the Lord (see on 1 Kings 9:25). The king evidently went no further than any of the common people and permitted the priests to perform such functions as were exclusively theirs according to law (Lev. 1:7, 8, 11; Lev. 2:2, 9, 16; Lev. 3:11, 16; Num. 16:1-7, 17-40).

14. Order of David. Compare 1 Chron. 24.

The man of God. This phrase is the common designation in Kings for a prophet (1 Kings 12:22; 13:1, 26; etc.). In Chronicles the expression is found less frequently but is applied to Moses (1 Chron. 23:14), David (2 Chron. 8:14), and an unnamed prophet (2 Chron. 25:7, 9).

15. Of the king. That is, of David. David had established the regulations concerning the priests, Levites, singers, and treasury (1 Chron. 24:1 to 26:32).

16. Unto the day. The LXX Syriac, and Targums read “from the day.” The word translated “prepared” may also be translated “set up,” “established,” “arranged,” or “settled.” The translation of the KJV, supported by the Hebrew, suggests that Solomon’s work of preparation was divided into two periods, namely, the preparations that were made before the foundation of the Temple, and the preparations made from that time to the completion of the Temple.

17. Ezion-geber. Solomon extended his activities as far as this port at the head of the Gulf of Aqabah. He built and operated a navy based there (see on 1 Kings 9:26).

18. Huram sent. See on 1 Kings 9:27, 28.

chapter 9

1 The queen of Sheba admireth the wisdom of Solomon. 13 Solomon’s gold. 15 His targets. 17 The throne of ivory. 20 His vessels. 23 His presents. 25 His chariots and horse. 26 His tributes. 29 His reign and death.

1. Queen of Sheba. Verses 1-12 deal with the visit of the queen of Sheba. The narrative is parallel to 1 Kings 10:1-13, with only slight variations in the two accounts. Modern archaeologists now generally place Sheba in southern Arabia (see on 1 Kings 10:1).

4. Ascent. Heb. ‘aliyyah, “a roof chamber.” However, the reading should probably be ‘olah as in 1 Kings 10:5. ‘Olah may be translated “burnt offering.” Since ‘olah is, literally, “that which goes up,” some think that a causeway may be indicated, such as one providing the king with a private way from his palace to the Temple (see 1 Chron. 26:16; see on 1 Kings 10:5).

7. Thy servants. When masters are servants of the Lord of heaven, those who are in their service will find happiness. At this time Solomon had not yet forsaken the Lord, but was devoted to His service. He loved God and had compassion on men. With the peace of God in his heart, Solomon was kind, patient, and considerate. Men close to him felt the spell of his influence. The great need of today is for leaders who reflect the spirit of Heaven, that those under their guidance may find true joy and lasting happiness.

8. Blessed be the Lord. See on 1 Kings 10:9. After Solomon told the queen of Sheba the secret of his wisdom, peace, and prosperity, she was led to extol not the king but God. If Solomon had always remained true to the Lord, his influence would have continued to go out to the world for good, and many who had not known God would have been led to give honor to Him. From Jerusalem a light might thus have gone out to all the world which would have brought men out of all lands from darkness to light.

God loved Israel. The queen of Sheba had learned of God’s love for His people from the witness that came from Solomon’s lips. No doubt Solomon related to the queen the history of God’s marvelous dealings with Israel, and she returned to her native land with a deep impression on her heart of the greatness of Israel’s God.

9. Hundred and twenty talents. If these were talents of about 75 lb. (34 kg.; see Vol. I, p. 164), the weight of gold would be 4.5 tons (4.1 metric tons); however, we cannot be sure what scale of weights was here used. The earthly treasure that the queen of Sheba left with Solomon was of small moment as compared with the heavenly treasure that had opened to her.

10. Servants also of Huram. The parallel passage in 1 Kings 10:11 reads, “The navy also of Hiram.”

Gold from Ophir. See on 1 Kings 10:11.

11. Algum trees. These trees cannot now be identified with any degree of certainty (see on ch. 2:8).

Terraces. Heb. mesilloth, “highways.” The parallel passage (1 Kings 10:12) has mis‘ad, “pillars,” which should perhaps be read here also (see on 1 Kings 10:12).

12. Which she had brought. The parallel passage (1 Kings 10:13) reads instead, “which Solomon gave her of his royal bounty.” Solomon gave to the queen return presents. The giving was not all on one side. Solomon was as generous as his visitor, and gave gifts to her, perhaps of a value equal to or even greater than those which she had given to him.

13. Six hundred and threescore and six. For an attempted evaluation of this amount see on 1 Kings 10:14. Verses 13-28 deal with Solomon’s income, treasures, foreign trade, horses, and chariots. The parallel section is 1 Kings 10:14-29; 4:26.

14. Chapmen. Heb. ’anshe hattarim, translated “merchantmen” in 1 Kings 10:15. Tarim is from tur, which means “to seek out,” “to spy out,” “to explore,” and probably denotes a merchant as one who seeks out or explores. The word translated “merchants” is from a root meaning “to travel about.”

15. Targets. Heb. ṣinnah, large shields (see on 1 Kings 10:16).

Six hundred shekels. Possibly about 15 lb. (6.8 kg.). Shields of gold would probably not be used for protection in battle, but for display. Gold was extensively employed for display in the ancient Orient. The king of Ur had a helmet of gold. In Egypt royal coffins were made of gold.

16. Shields. Heb. maginnim, shields, evidently smaller than the sinnah (v. 15). There is a suggestion that the royal bodyguard in later years comprised 500 men in the fact that 5 “captains of hundreds” are mentioned who were presumably in command of the palace guards (ch. 23:1). That these guards were divided into two groups, one of 200 men and another of 300 men, is hinted in 2 Kings 11:5-7, 9, 10, where three parts, or companies, are named as those “that enter in on the sabbath,” or were on guard on the Sabbath, and two were those “that go forth on the sabbath.” If these deductions are correct, the 200 “targets” and the 300 “shields” may have been worn by the royal bodyguard at certain state functions. Solomon’s personal bodyguard is described as consisting of 60 men on a particular occasion when the king’s litter was carried through the streets of Jerusalem in magnificent display (S. of Sol. 3:7-10, margin).

Three hundred shekels. Probably about 71/2 lb. (3.4 kg.).

House of the forest. The golden shields were evidently not often used and on normal occasions were hung in the house of the forest of Lebanon.

17. Throne of ivory. See on 1 Kings 10:18-20.

18. Stays. Presumably arms at the sides of the throne, which were possibly supported by lions.

20. Vessels of the house. The fact that there were such vessels of gold in the house of the forest of Lebanon has led some to believe that this building was used for banqueting purposes. For a description of this building see on 1 Kings 7:2-6.

None were of silver. Compare v. 27.

21. Tarshish. See on the parallel passage, 1 Kings 10:22, which reads: “For the king had at sea a navy of Tharshish.”

22. Riches. See on 1 Kings 10:23.

23. All the kings. See on 1 Kings 10:24.

24. A rate year by year. The kings who were in vassalage to Solomon (v. 26) were required to bring a fixed annual tribute (see on 1 Kings 10:25).

25. Stalls. See on 1 Kings 4:26.

26. Over all. See on 1 Kings 4:21.

28. Out of Egypt. See on 1 Kings 10:28; 2 Chron. 1:16.

29. Rest of the acts. Verses 29-31 close the narrative of Solomon’s reign. The statements concerning Solomon’s many wives, his wandering after strange gods, the adversaries whom the Lord stirred up against him, and the prediction of the disruption of his kingdom found in 1 Kings 11:1-40 do not appear in Chronicles.

Are they not written? A number of important records that dealt with the life and times of Solomon are here named. These sources doubtless contained many items that were not incorporated in a summary history such as Chronicles.

Ahijah the Shilonite. For incidents in the life of this prophet see 1 Kings 11:29-39; 14:2-18.

30. Forty years. Compare 1 Kings 11:42.

31. Slept with his fathers. Verses 29-31 exhibit a typical official closing formula henceforth used in the records of the various kings (see on 1 Kings 11:43).

1. Rehoboam went. Chapter 10 deals with the revolt of Jeroboam. The comparable record is 1 Kings 12:1-19. The differences in the two accounts are few and unimportant.

Shechem. On the possible reason for Rehoboam’s choice of the city of Shechem as the place for his coronation see on 1 Kings 12:1.

2. Who was in Egypt. The chronicler had not previously referred to Jeroboam’s flight to Egypt (see 1 Kings 11:26-40), and that is probably why he did not say that Jeroboam “was yet in Egypt,” as did the writer of Kings.

3. Called him. Some think that this means that he was called, not from Egypt, since he had already returned (see v. 2), but from Ephraim (see on 1 Kings 12:3). He was called to Shechem, where the tribes had assembled to consider making Rehoboam king.

4. Grievous servitude. The people had just reason for complaint, for Solomon’s extensive program of public works had produced a heavy weight of taxation and an unwelcome draft of forced labor (1 Kings 5:13, 14). The request was entirely fair, and both justice and prudence called for the new king’s giving due consideration to the matter now set before him.

7. If thou be kind. There is no better rule of government than kindness. In the home and in the school, in the shop and in the field, kindness warms the heart and makes friends. If Rehoboam had treated his people kindly, showing them that as their king he was there only to serve them and look after their welfare, he would have won their hearts and saved his kingdom.

8. The old men. Wisdom increases with years and experience. Young men need the counsel of their elders and invite trouble and disaster when they despise the sound counsel of the hoary head.

10. The young men. The counsel of Rehoboam’s young advisers came not from kind hearts or wise heads. The reply they suggested was couched in severe and uncompromising terms that could only invite retaliation and revolt.

11. Scorpions. These small animals with stings in their tails that inflict severe pain seem here to be used as a figure of a whip probably provided with sharp pieces of metal that made its use particularly painful and cruel. Thus Rehoboam was telling the people that he would treat them with greater severity than his father. Throughout the ages there have been those who thought that government must be by power rather than by kindness and mercy and that peoples can be held in subjection by brute force. But the verdict of history has always been to the contrary.

13. Roughly. The king showed no consideration for the feelings of his subjects and displayed none of the Spirit of Christ, but spoke as a hardened Oriental despot. The purpose was, of course, to make a show of strength, but in effect he was giving only a pitiful demonstration of weakness and folly. Harsh words lead to harsh acts, while kind words from kind hearts lead to submission and obedience, to cooperation and tranquillity.

15. Of God. See on ch. 11:4.

16. Would not hearken. Wise kings have ears that are attuned to the voices of their subjects. When Rehoboam took the throne his first task should have been to ascertain the needs of his people and to endeavor to right previous wrongs. By his unwillingness to hearken, the king invited revolt and made himself responsible for the rebellion that followed.

The son of Jesse. Only a few short years before, David had been a national hero. Now, because of the folly of his offspring, his name was detested in Israel, and the northern tribes were determined to go their own way, independent of the south.

Thine own house. The tribes were saying in effect, “And now, David, take care of your own affairs in your own country, and we will take care of ours.” These were words of defiance and revolt. The die had been cast. The house of David was henceforth to rule over only a section of the country—chiefly over David’s own tribe of Judah, and Benjamin—while the bulk of the tribes would go their own independent way under their own rulers.

17. The cities of Judah. In view of the fact that Rehoboam was of the tribe of Judah it would only be natural that under circumstances such as these, where the other tribes rejected his leadership, his own tribe should remain loyal to him. Whether or not Solomon may have spared his own tribe a measure of the heavy taxes and forced labor he levied upon Israel as a whole, is not known. If so, this would have provided them with an additional incentive to support him.

1. Judah and Benjamin. The tribes of Judah and Benjamin now constituted the southern monarchy, which is usually called the nation of Judah. The tribe of Benjamin had formerly been more closely allied with the tribe of Ephraim, but it seems that the establishment of the capital at Jerusalem, on the border of Benjamin, was at least one factor influencing Benjamin to cast in its lot with Judah (see on 1 Kings 12:21).

Hundred and fourscore thousand. This is a moderate number, and probably represents the available trained men of war in the two southern tribes. At the time of the entrance into Canaan, Judah had 76,500 men, and Benjamin, 45,600 (Num. 26:22, 41), or a total of 122,100 males of military age. In David’s time Judah had 500,000 men (2 Sam. 24:9). The military forces of the kingdom of Judah as given in Chronicles numbered 400,000 at the time of Abijah (2 Chron. 13:3), 580,000 under Asa (ch. 14:8), and 1,160,000 under Jehoshaphat (ch. 17:14-18).

2. Shemaiah. A prophet of Judah during the reign of Rehoboam (see ch. 12:5-8, 15).

3. All Israel in Judah. The reference here is possibly to members of northern tribes now dwelling in the territory of Judah and Benjamin, but not necessarily (see on 1 Kings 12:17).

4. Done of me. See on 1 Kings 12:15. It was not, of course, God’s will that David’s kingdom should be divided into two monarchies. God’s will was that the Israelites should walk in His ways and continue to grow until by their missionary efforts they had proclaimed His name to all the earth. But when the Israelites walked in their own ways and forsook the Lord, His protecting hand was withdrawn, and forces of disruption inevitably had their way. It was to this extent that the division of the kingdom was from God (see Ed 173-177).

5. Cities for defence. Verses 5-12 deal with Rehoboam’s building of cities of defense in Judah. This material is not found in Kings. The cities mentioned are in the southern and western part of the country, which suggests that they were fortified as a protection against Egypt. Aggressive policies under Shishak (see 2 Chron. 12:2-9; 1 Kings 14:25, 26) were responsible for these defensive measures.

6. Beth-lehem. A town about 5 mi. (8 km.) south of Jerusalem (see on Gen. 35:19).

Etam. A town about 21/2 mi. (4 km.) southwest of Bethlehem.

Tekoa. A town 5 mi. (8 km.) south of Bethlehem (see 1 Chron. 2:24; 4:5; 2 Sam. 14:2, 4, 9; 2 Chron. 20:20; Amos 1:1).

7. Beth-zur. A town in the hill country of Judah (Joshua 15:58), 4 mi. (6.4 km.) north of Hebron.

Shoco. A town about 14 mi. (22.5 km.) west-southwest of Bethlehem (see 2 Chron. 28:18; Joshua 15:35; 1 Sam. 17:1).

Adullam. A fortress, mentioned in the times of David (1 Sam. 22:1), and again at a later period (Neh. 11:30; Micah 1:15). Adullam bordered on the Shephelah.

8. Gath. A city in the Philistine country and usually under Philistine control (1 Kings 2:39-41; Amos 6:2).

Mareshah. A town in the Shephelah (see Joshua 15:44). It was here that Asa defeated Zerah the Ethiopian (see on 2 Chron. 14:9, 10).

Ziph. A place in the south of Judah (see Joshua 15:24).

9. Adoraim. Probably to be identified with Dûrā, hill village about 5 mi. (8 km.) west of Hebron.

Lachish. An important town in the lowland of Judah (see Joshua 15:39; 2 Kings 14:19; 18:14; Micah 1:13), about 25 mi. southwest of Jerusalem.

Azekah. A town northeast of Lachish, in the Shephelah of Judah (see Joshua 10:10, 11; 1 Sam. 17:1; Neh. 11:30).

10. Zorah. A town in Dan (see Joshua 15:33; 19:41; Judges 13:2, 25; 16:31; 18:2, 11; Neh. 11:29).

Aijalon. A town 14 mi. (22.4 km.) northwest of Jerusalem. It was originally assigned to Dan (Joshua 19:42), and was designated as a Levitical city for the Kohathites (Joshua 21:20, 24).

Hebron. An important city about 19 mi. (30.4 km.) south-southwest of Jerusalem (see Gen. 23:2; 1 Chron. 3:1; 6:55, 57; 11:1).

11. Store of victual. Not only were these cities fortified: they were supplied with stores of food so as to be ready to withstand a prolonged siege.

13. Priests and the Levites. Evicted from their office, the priests and Levites forsook the northern kingdom and made their way to the south, where they could participate in the worship of Jehovah in His Temple.

14. Suburbs. That is, the grazing lands around the cities (see Lev. 25:34; Num. 35:2-5, 7; see on Joshua 14:4).

Their possession. Compare Lev. 25:29-34.

Cast them off. As a matter of policy Jeroboam established a service of religion, with centers of worship, that would be entirely distinct from the service of Jehovah in Jerusalem (1 Kings 12:26-33). Thus he hoped to wean his subjects away from their attachment to the capital in the south.

15. Ordained him priests. By the appointment of priests of his own, Jeroboam cut off the Levites from their services in connection with the worship of Jehovah and struck a direct blow at the Levitical order and all that it stood for in helping to maintain the worship of God (see PK 101).

High places. Dan and Bethel were the two chief centers of worship in the northern kingdom (1 Kings 12:29-31), but there were also high places throughout the land where the rites of the new religion were carried on (see 1 Kings 13:32).

For the devils. God regards the base forms of idol worship as the worship of demons (see Deut. 32:17; Ps. 106:37, 38; 1 Cor. 10:20). Jeroboam’s religious policy opened the way for corrupt forms of idolatry to be introduced into Israel which debased the people and led them even further away from God.

16. After them. That is, after the priests and Levites who went to Judah and Jerusalem (vs. 13, 14).

Came to Jerusalem. These people moved their residence to Judah. Their purpose in leaving Israel and going to Judah was that they might have the opportunity of worshiping at Jerusalem. It was Jeroboam’s policy to prevent visits to Jerusalem for purposes of worship. At the time of Asa there again was a migration of faithful worshipers of Jehovah to the southern kingdom (ch. 15:9).

17. Strengthened the kingdom. The influx of the priests and of devout worshipers of God into Judah doubtless had the effect of bringing about a greater earnestness in the religious life of the southern kingdom, and contributed to the moral strength of the nation.

Three years. The exodus of worshipers of Jehovah from the northern kingdom took place during the first three years of Rehoboam’s reign, while he was faithful to the principles of right (see ch. 12:1).

18. Jerimoth. He is not elsewhere named among the sons of David’s wives (2 Sam. 3:2-5; 5:14-16; 1 Chron. 3:1-9; 14:4-7). But he may have been the son of one of David’s concubines (1 Chron. 3:9).

Daughter of Eliab. Probably the granddaughter. The Hebrew word for daughter may also stand for more distant descendants (see on 1 Chron. 2:7). The daughter of David’s eldest brother (1 Sam. 17:13) could hardly have become the wife of David’s grandson.

20. Daughter of Absalom. Maachah was probably the granddaughter (see on v. 18) of Absalom, since Tamar was his only daughter (see on 1 Kings 15:2).

23. Dealt wisely. By dispersing his sons throughout Judah, where they no doubt filled positions of responsibility and developed local interests apart from the throne, Rehoboam wisely furthered the interests of his realm.

Desired many wives. A numerous harem was regarded as one of the marks of royalty and wealth. It was nevertheless disapproved of God (Deut. 17:17).

1. Forsook the law. This evidently occurred after Rehoboam’s third year (ch. 11:17). The evils of Rehoboam’s reign are set forth in greater detail in Kings. There it is stated that the people established high places, images, and groves, and that other abominations, such as the degrading practices of the sodomites, were encouraged (see on 1 Kings 14:22-24).

2. Shishak. Verses 2-12 give the account of Shishak’s invasion in much fuller form than the parallel account in 1 Kings 14:25-28. Shishak has left his own account of this invasion on the wall of the great temple to Amen at Karnak in which he lists names of cities of Judah and Israel (see on 1 Kings 14:25.

3. Twelve hundred chariots. These interesting details as to the size and composition of the Egyptian army are not mentioned in Kings.

Lubims. Or Libyans, inhabitants of a territory in North Africa, west of Egypt. The people of this region frequently infiltrated into Egypt, mingled with the Egyptians, and served as mercenary troops. Shishak, or Sheshonk I, was the first king of a dynasty of Libyan kings who ruled over Egypt probably about 950-750 b.c. The Libyans are also mentioned in 2 Chron. 16:8; Nahum 3:9; Dan. 11:43 (see Vol. II, p. 50).

The Sukkiims. These people have not been identified. They seem to have been some minor North African tribe.

Ethiopians. Literally, Cushites. Cush was the general name for the region lying south of Egypt proper corresponding roughly to the Sudan, or Nubia. In the classical period the term Ethiopia was applied to this region. This identification must not be confused with modern Ethiopia, which is farther to the south and east.

4. The fenced cities. The towns that Rehoboam had fortified seem to have been among those that fell to Shishak. The names of only two of these, Socoh and Aijalon (ch. 11:7, 10), are now legible on the Karnak inscription (see on v. 2).

5. Shemaiah. The narrative of Shemaiah’s message to Rehoboam and the princes of Judah does not appear in Kings. The writer of Chronicles frequently points out the sad results of transgression and the blessings of obedience.

Gathered together. As the smaller cities were being taken, the princes of Judah fell back to Jerusalem.

Left you. This statement reveals the method by which the Lord frequently deals with transgression. When His people forsake Him and fall into sin, the Lord withdraws His protecting hand, and the forces of evil are permitted to do their part in bringing judgment upon evil (see PP 428, 429).

6. Humbled themselves. When threatened with judgment, proud Nineveh humbled itself and was accorded mercy by the Lord (Jonah 3:5-10). So also judgment brought Judah to its knees and to repentance.

The Lord is righteous. The people acknowledged that the Lord was just in permiting the judgments they deserved to come upon them.

7. When the Lord saw. The Lord does not delight in the suffering that transgressors bring upon themselves, but is ever watching to see whether they will turn themselves from their iniquities so that the threatened judgments may be removed (see Eze. 18:30-32).

Some deliverance. Judgment in considerable measure had already fallen. The Lord would now grant deliverance to a remnant, and would not bring upon them the complete destruction that their iniquities deserved (see 2 Chron. 12:12; Ezra 9:13; Isa. 1:9).

Upon Jerusalem. Because the people repented, the threat of immediate destruction of Jerusalem was withdrawn. However, the menace of destruction still hung over the city, and would ultimately be carried out if the people persisted in iniquity.

8. May know my service. That is that they might know the difference between having the Lord as a Master and having the hand of some heathen king over them. The Lord wanted them to experience the terrible tyranny into which a man sells himself when he wanders away from God and enters the pathways of sin.

9. Took away the treasures. The Temple treasures gathered by David and Solomon and dedicated to the Lord now fell into the hands of a heathen king. By their sin the professed children of God brought reproach not only upon themselves but also upon God.

10. Chief of the guard. The shields of gold were presumably for the use of the royal bodyguard (see on ch. 9:16), and the shields of brass were now committed into the hands of the chief of the guard. The word for “guard,” raṣim, literally means, “runners.” It is translated “footmen” in 1 Sam. 22:17, and the phrase in which it appears is rendered “men to run” in 1 Kings 1:5. In each instance the men referred to seem to have belonged to the bodyguard.

13. Strengthened himself. These words indicate Rehoboam’s recovery from the results of Shishak’s invasion.

One and forty years. Since Solomon reigned 40 years (ch. 9:30), Rehoboam was probably born the year before Solomon came to the throne.

14. Prepared not his heart. These words explain the reason for Rehoboam’s iniquities. From this point on, as the various successors to the throne are discussed, the reigns will be characterized as either good or evil (see chs. 14:2; 20:32; 21:6; etc.).

15. Book of Shemaiah. Compare ch. 9:29. Verses 15, 16 constitute the closing formula of Rehoboam’s reign. It is typical of the form employed for the ending of the accounts of the reigns of the kings (see chs. 13:22; 14:1; 16:13, 14; 21:1; etc.). The parallel section is 1 Kings 14:29-31.

1. Eighteenth year. This verse is almost identical with 1 Kings 15:1. In the books of Kings the account of each reign of the monarchs of both Judah and Israel is regularly begun with a cross synchronism with the year of the monarch then reigning in the neighboring kingdom, but this is the only such synchronism found in Chronicles. It should be noted that Chronicles deals primarily with the nation of Judah, mentioning Israel only incidentally. For the probable meaning of “the eighteenth year of king Jeroboam” see on 1 Kings 15:1.

Abijah. Spelled “Abijam” in Kings (1 Kings 15:1; etc.).

2. Michaiah the daughter of Uriel. The parallel account reads: “Maachah, the daughter of Abishalom” (1 Kings 15:2). According to 2 Chron. 11:20-22 Abijah was the son of “Maachah the daughter of Absalom.” It thus seems evident that “Michaiah” is another form of “Maachah.” If Maachah was the granddaughter of Absalom, and a daughter of Tamar, who was the daughter of Absalom (see on 1 Kings 15:2), then Uriel of Gibeah must have been the husband of Tamar.

There was war. Compare 1 Kings 15:7, where this war is mentioned in the closing formula of Abijah’s reign.

3. Four hundred thousand. Compare the numbers here given with the numbers in David’s census, 470,000 men of military age in Judah and 1,100,000 in Israel (1 Chron. 21:5), and with the totals as recorded in 2 Sam. 24:9, of 500,000 fighting men in Judah and 800,000 in Israel.

4. Mount Zemaraim. The exact location of this mountain is not known.

5. Gave the kingdom. Abijah upbraided the people of Israel for their revolt, asserting that they had no right to an independent existence apart from Judah, for God gave the kingdom to David forever.

Covenant of salt. A firm and inviolable compact (see on Num. 18:19).

6. The servant of Solomon. See 1 Kings 11:26-28.

7. Children of Belial. Literally, “sons of worthlessness” (see on Deut. 13:13; Judges 19:22; 1 Kings 21:10).

Young and tenderhearted. In the sense that he was inexperienced. Rehoboam was 41 years of age when he began to reign (ch. 12:13).

8. Kingdom of the Lord. Since the nation of Judah was a continuation of David’s kingdom, which had been established by the Lord, Abijah reasoned that resistance against Judah constituted resistance against God.

Golden calves. Abijah derided Israel for venturing to stand up, with only the assistance of the golden calves that Jeroboam had made, against Judah, which had the help of Jehovah.

9. Cast out the priests. See ch. 11:14.

Whosoever cometh. In Israel it was possible for anyone to become a priest, whereas the Lord had ordained that only the descendants of Aaron should officiate in that capacity (see Num. 18:1-7).

10. The Lord is our God. Judah was still formally loyal to the service of God, although Abijah himself was not wholehearted in serving the Lord (1 Kings 15:3).

11. We keep the charge. To engage in the observance of the ritual services of the sanctuary was regarded as keeping the charge of Jehovah (see Lev. 8:35; Num. 3:7; 9:19; 18:3-5). However, truly to keep the charge of the Lord involved not only an outward observance of the services of religion but also an obedience to all the commands of the Lord (see Deut. 11:1; 1 Kings 2:3).

12. Our captain. The comfort and strength that Judah claimed was that God was with them, to fight their battles and direct their ways (see ch. 32:7, 8).

Sounding trumpets. See Num 10:8, 9.

Against the Lord. No man who fights against God can hope ultimately to prosper.

13. An ambushment. Jeroboam relied upon superior tactics, but but Judah put its trust in the Lord. Regardless of the potential success that these tactical moves involved, they could not bring victory against God.

15. Smote Jeroboam. The victory achieved was won not by men but by God. Men, however, were the instruments in the hand of the Lord to carry out His will.

16. Into their hand. Without the help of God the forces of Israel were powerless before the people of Judah. Israel, with its idols and calves of gold, fell into the hands of the people of Judah, who placed their trust in the Lord.

18. Because they relied. The record repeatedly calls attention to the real reason for Judah’s success. Man’s great need is to recognize his dependence upon the mighty hand of the Lord, and to live and work in such a way that the divine presence can be with him. In the last days the faithful remnant who put their confidence in the Lord will not be ashamed (Dan. 12:1).

19. Beth-el. A city about 11 mi. (17.7 km.) north of Jerusalem. The towns here mentioned did not long remain in the possession of Judah, for according to 1 Kings 15:17-21, Baasha of Israel started to fortify Ramah only a few years later. Ramah was 51/2 mi. (8.8 km.) north of Jerusalem.

Jeshanah. Probably Burj el-Isâneh, northwest of Baal-hazor, not far north of Bethel.

Ephrain. This town has thus far not been definitely identified. Some think that it was the NT Ophrah, eṭ-Taiyibeh, about 5 mi. (8 km.) northeast of Bethel.

20. Struck him. No information is available to indicate the precise nature of the stroke.

21. Waxed mighty. Feeling himself strong and secure after his victory over Jeroboam, Abijah gave himself to luxurious living (see 1 Kings 15:3).

22. Story of the prophet Iddo. Compare ch. 12:15, where a work of Iddo on genealogies is mentioned.

1. Quiet ten years. Compare v. 6. This point is not mentioned in Kings, where the record simply states that “there was war between Asa and Baasha king of Israel all their days” (1 Kings 15:16). The statement does not mean that there were open hostilities between Israel and Judah throughout Asa’s long reign of 41 years (2 Chron. 16:13 cf. 1Kings 15:10; on the reckoning of the reign see Vol. II, p. 137) but that there was no real peace between the two nations.

2. That which was good. The parallel record adds, “as did David his father” (1 Kings 15:11).

3. Took away the altars. This verse presents a picture of the terrible idolatry into which the nation had lapsed since the reign of David. The record of Asa’s reformatory movement in 1 Kings 15:12 begins with the statement that “he took away the sodomites out of the land,” a revelation of the sad pass to which the nation had come.

High places. Compare 2 Chron. 15:17 and 1 Kings 15:14. The high places removed by Asa were evidently those devoted to the worship of idols, for they are mentioned in that connection. However, Asa either permitted the unauthorized local sanctuaries dedicated to the worship of Jehovah to continue, or, if his campaign was directed against all high places, it was not completely successful, for “the high places were not taken away” (see on 2 Chron. 15:17; 1 Kings 15:14).

Images. Heb. maṣṣeboth, literally, “pillars.” These were sacred stones that were common in Palestine in those days and formed part of the corrupt forms of religion native to Palestine. Moses commanded the destruction of the maṣṣeboth (see on Deut. 12:3; 16:22). Some think these “pillars” were phallic emblems.

Groves. Heb. ’asherim, wooden poles, or sacred trees, emblems of the Canaanite goddess of fertility (see on Judges 3:7). The ’asherim are frequently mentioned in connection with the worship of Baal (Judges 6:25, 28). Moses forbade the Israelites to place a “grove” near an altar for the Lord and commanded that such idolatrous emblems be destroyed (see on Deut. 7:5; 16:21).

5. High places. See on v. 3.

Images. Heb. chammanim, a different term from the one translated “images” in v. 3. Chammanim may be from the root chamman, “to be warm.” Hence the word has been applied by some to sun pillars; however, the prevailing opinion now seems to be to interpret chammanim as “incense altars” Chammanim occurs also in Lev. 26:30 and Isa. 27:9.

6. Built fenced cities. Compare ch. 11:5-12.

7. Build these cities. A general system of defense is referred to, both in the south against Egypt and in the north against Israel. Asa did all that was in his power to strengthen his kingdom and to prepare for dangers that were certain to threaten, so that his people might not suffer from the aggressions of hostile neighbors.

8. Targets. Large shields (see on 2 Chron. 9:15; 1 Kings 10:16).

Three hundred thousand. Compare ch. 13:3. Probably this was not the size of Asa’s standing army but constituted the number of males in the nation, capable of bearing arms, who would be available in case of emergency.

9. Zerah the Ethiopian. As yet we have not been able to identify Zerah from contemporary records. Since there were Cushites in western Arabia and eastern Africa bordering on the Red Sea (see Gen. 10:6), Zerah may have been from that region. He may have had Libyan auxiliary forces in his army, from Egypt, where a Libyan dynasty ruled. Asa had done what he could to build up the national defenses and train an army (2 Chron. 14:6-8). So when Zerah struck, Judah was ready.

A thousand thousand. Some think that this symmetrical number expresses the thought of a very large host in the same way as we today speak of a “myriad” without intending to convey the idea of exactly or even approximately “ten thousand,” the literal meaning of the term. Those who hold this opinion point out that a million men would be entirely out of proportion. Be that as it may, Zerah’s forces were obviously an overwhelming “multitude” to Asa and his army. See pp. 122, 123.

Mareshah. One of the fortresses that Rehoboam had built (ch. 11:8). It was located in the lowland of Judah, about 25 mi. southwest of Jerusalem.

10. Valley of Zephathah. Northwest of Mareshah is a broad wadi opening up into the Philistine plain. This is probably the region referred to. With the arrival of Asa’s forces, Zerah doubtless drew off into the wider expanse of the wadi, where he could make use of his chariots.

11. Cried unto the Lord. Asa had prepared cities of defense and he had a large and well-equipped army. But his trust was not alone in arms or men, but in God. As he faced the enemy, he did so in the name of the Lord and as a representative of God.

Against thee. Facing Zerah in the name of the Lord, Asa felt that his own defeat would be a defeat for the Lord.

12. The Lord smote. The Lord enabled Asa to gain an amazing victory. Judah had powerful enemies, both to the north and to the south. Left to herself she would quickly have succumbed before the superior might of the forces arrayed against her. But with God’s help she was invincible. The attack of Zerah was the last serious threat that Judah was to meet from the south. Henceforth her enemies were from the north—first, Assyria under Sennacherib, and then Babylon under Nebuchadnezzar, who brought the nation down in ruin.

13. Gerar. A city about 11 mi. (17.7 km.) southeast of Gaza, on the route to Egypt.

His host. The army of Asa. God’s people were instruments in His hands to perform His work.

14. Smote all the cities. These cities around Gerar were Philistine cities. No doubt they had helped Zerah.

The fear of the Lord. When God manifests His mighty power in behalf of His people, a divine fear seizes the enemy, and there is no longer courage or strength to resist (see ch. 17:10).

15. Camels. Gerar was on the border of the southern desert between Palestine and Egypt, and the inhabitants of that region would therefore have many camels (see 1 Sam. 27:9; 30:17).

Azariah. This prophet is unknown except from this chapter. The following is peculiar to Chronicles and is an important contribution to the history of Judah. The facts here recorded are of interest in a study of the religious experience of God’s people and reveal the great influence of those who have the Lord with them in their works.

2. To meet Asa. Azariah met Asa on his return from his great victory over Zerah the Ethiopian (see ch. 14:9-15).

While ye be with him. Compare James 4:8. Asa had sought God and had done everything he could to walk in His ways and to do His work (2 Chron. 14:11). Thus the Lord was with him in a mighty way to guide and to bless.

Found of you. Compare 2 Chron. 15:4, 15; 33:12, 13; 1 Chron. 28:9; Jer. 29:13; Matt. 7:7.

3. Long season. Verse 3 literally translated reads, “And many days to Israel without the true God and without teaching priest and without law.” The passage contains no verb; hence the determination of tense is a matter of interpretation. There is great difference of opinion as to whether this section is a prophecy of the future history of Israel, or whether it is a survey of general Israelitic history of the past, or whether it has specific application to the immediate present, that is, the period since the disruption of the kingdom. The observation of the prophet is true of any of these periods. Compare the apostasies in the time of the judges (Judges 2:11-19; 3:7-10, 12-14; 4:1-3; 6:1-6; 8:33-35; 10:6-9).

Teaching priest. The priests were the religious instructors of the people, teaching them the word of God and the law of the Lord (see Lev. 10:11; Deut. 17:9, 11; 24:8; 33:10; Ezra 7:25; Jer. 18:18; Eze. 44:23).

4. Did turn. When in their straits the people turned to God, He heard their prayers and was gracious to them, delivering them from the hands of their enemies (see Ps. 106:44; 107:6).

6. Nation was destroyed. The LXX may be translated, “And nation shall make war against nation and city against city, because God has confounded them with every affliction” (see Isa. 19:2). A typical example may be drawn from the period of the judges, a time of great unrest and weakness, not only in Palestine, but throughout the Near East. Egypt, which had been a strong power, grew progressively weaker, until a very low ebb was reached during the Twentieth and Twenty-first dynasties, c. 1200-c. 950 b.c. (see Vol. II, pp. 28, 29, 48-50). Forces of disruption were everywhere in evidence, royalty lost its respect, workmen were starving, and general disorder pervaded the land. Assyria had not yet risen to its great power and Babylon was weak (see Vol. II, pp. 55-57). The Hittite empire, which during the early part of this period had been a powerful state, collapsed under the onslaughts of the invading Sea Peoples (see Vol. II, pp. 27, 32-34) and broke up into a large number of petty states. The prophet gives a vivid and remarkably accurate description of the situation that prevailed in the Near East in the latter part of the second millennium b.c., though his description also fits other periods (see on v. 3).

7. Be ye strong therefore. The prophet’s counsel was, in effect, “Be strong in the Lord, continue firm in your allegiance to Him, and take courage as you face the future.” Azariah was encouraging Asa to continue in the aggressive measures that he had taken against idolatry and in his firm policy in behalf of Judah’s national interests.

Shall be rewarded. Having taken such a strong stand for the Lord, Asa would not be forsaken, but would be allowed to reap the reward of his labors.

8. The prophecy of Oded. The Hebrew of this phrase cannot correctly be thus translated, the construction being such as not to allow the use of the preposition “of” to show the relationship between the two nouns. However, without the “of” the sentence is lacking in coherence. Evidently something is missing from the Hebrew text. It seems highly likely that the Alexandrian manuscript of the LXX and the Syriac have preserved the correct reading, for they supply the name “Azariah” (v. 1) so as to support the reading, “the prophecy which Azariah the son of Oded spake.”

Abominable idols. Few reformations are ever complete reformations. Asa had put forth earnest efforts to cleanse the land of its abominations, but his work had evidently been only partially successful. Encouraged by the words of Azariah, Asa now renewed his efforts to rid the land of every form of evil.

From mount Ephraim. Compare ch. 17:2. Although Asa had not engaged in open war with Israel, he was strong enough to take from the northern kingdom a number of frontier cities.

Renewed the altar. A similar expression is employed in ch. 24:4 concerning Joash. It would thus appear that the altar had become defiled and was now cleansed and reconsecrated to the Lord.

9. The strangers. These were members of the tribes constituting the northern kingdom. During the reign of Rehoboam a similar influx of citizens of Israel into Judah took place (ch. 11:16).

Out of Simeon. Although Simeon lay within the boundaries of the southern kingdom (Joshua 19:1), many members of this tribe probably took their abode within the territory of Israel at the time of the division.

When they saw. When many of the people of Israel observed that God was with Asa and was blessing him, large numbers came down from the northern kingdom henceforth to live in Judah.

10. Fifteenth year. This gathering at Jerusalem in the 15th year of Asa fixes the victory over Zerah likewise in that year or in the preceding year. If the war with Zerah, the return to Jerusalem, the influx from the northern tribes, and the calling of the assembly at Jerusalem could all have taken place within three months, then the war with Zerah was fought in Asa’s 15th year. Otherwise, and more probably, it was in the 14th year.

11. Offered. These large offerings were probably peace offerings in which the people participated in a general feast of rejoicing and thanksgiving to God. Compare 1 Kings 8:63-66, which reports that Solomon offered large numbers of peace offerings at the dedication of the Temple.

12. Into a covenant. This was in effect a solemn renewal of the national covenant entered into between God and His people at Sinai (Ex. 19:5-8; 24:3-8). This covenant was reaffirmed between God and Israel at various times in the history of the Jews, usually following periods of apostasy (see 2 Kings 23:3; 2 Chron. 34:31; Neh. 10:28-39).

With all their heart. Compare Deut. 4:29, where a similar phrase is used.

13. Should be put to death. As the national covenant with Jehovah was renewed, it was determined that the whole nation should be included, and that all who would not take their stand for God should be put to death. In the time of Moses the death penalty was prescribed for those who might be found guilty of “transgressing his covenant” by worshiping any other god (Deut. 17:2-7; cf. Ex. 22:20; Deut. 13:6-10, 12-15).

14. Sware unto the Lord. By a solemn oath the covenant with God was renewed.

16. Maachah. With vs. 16-18 compare 1 Kings 15:13-15. The variations are few and unimportant.

Mother of Asa. Actually the grandmother, for Maachah was the mother of Abijah (see 2 Chron. 11:20; see on 1 Kings 15:10; 1 Chron. 2:7).

Idol. Heb. miphleṣeth. This word indicates some horrible idol (see on 1 Kings 15:13).

In a grove. Literally, “for Asherah.”

17. Not taken away. Some high places were taken away (ch. 14:3, 5), evidently centers of idol worship. The high places that were allowed to remain were probably unauthorized local sanctuaries for the worship of Jehovah. These may have persisted despite Asa’s efforts to eliminate them.

Out of Israel. These words are not found in the parallel passage of 1 Kings 15:14. The southern kingdom is evidently meant, for Asa could hardly have undertaken the task of removing the high places from the northern kingdom.

18. Father had dedicated. Probably items taken from the spoils of Abijah’s great victory over Jeroboam (ch. 13:16-19).

That he himself had dedicated. These were presumably part of the booty from the victory over Zerah (ch. 14:13-15). Efforts were no doubt put forth to replace the Temple treasure that had been taken by Shishak during the reign of Rehoboam (ch. 12:9).

19. There was no more war. The word “more” is not in the Hebrew, and the clause simply reads, “there was no war” (see below).

Five and thirtieth year. Presumably the 35th year of the southern kingdom (see on ch. 16:1), which would be the 14th year of Asa’s actual reign. In the light of this calculation it would be incorrect to translate the first part of the verse “no more war,” since the 14th year probably marked the beginning of hostilities in Asa’s reign.

chapter 16

1 Asa, by the aid of the Syrians, diverteth Baasha from building of Ramah. 7 Being reproved thereof by Hanani, he putteth him in prison. 11 Among his other acts in his disease he seeketh not to God, but to the physicians. 13 His death and burial.

1. Six and thirtieth year. Except for this date, vs. 1-6 run parallel with 1 Kings 15:17-22. Baasha began to reign in the 3d year of Asa, reigned 24 years, inclusive, and was succeeded by his son in Asa’s 26th year (1 Kings 15:33; 16:8). That would make impossible a war between Asa and Baasha in Asa’s 36th year. But there is no contradiction if the reference here (and probably that in 2 Chron. 15:19) was actually to the years, not of Asa’s personal reign, but of his kingdom, namely Judah. The 35th year of the southern kingdom, counted from Rehoboam’s accession, would be the 14th year of Asa, the year when the conflict with Zerah probably took place, or at least began (see on 2 Chron. 15:10); and in that case 2 Chron. 15:19 would provide the information that “there was no war” in Asa’s reign till that year. The following year, the 36th year since the founding of the monarchy of which Asa was king, would be the year when Baasha began to fortify Ramah.

Ramah. Most probably Ramah of Benjamin, a city about 51/2 mi. (8.8 km.) north of Jerusalem (see on Joshua 18:25).

Let none go out. This would logically refer to the exodus from Israel to Judah after Asa’s great victory over Zerah (ch. 15:9). Since the gathering at Jerusalem in celebration of this victory was held in Asa’s 15th year (ch. 15:10), it must have been at that time that the exodus from the northern kingdom was taking place and that the necessity arose for Baasha’s building of a stronghold on the border “to the intent that he might let none go out or come in to Asa.” If this building of Ramah did not take place until Asa’s 36th year of reign, 21 years would have elapsed since the exodus to Judah before measures were taken to stop it. But since the death of Baasha took place in Asa’s 27th year, Baasha could not have built Ramah in Asa’s 36th year. If the 36th year is understood as that of Asa’s southern kingdom of Judah, then the supposed discrepancy disappears and the events fit perfectly into the 14th and 15th years of Asa.

2. Silver and gold. The Temple and palace treasures, depleted after Shishak’s raid (ch. 12:9), had only recently been replenished by the spoils of war (ch. 15:18), but now they were taken away again, and this by a voluntary act of the king. Asa had previously gained a great victory as a result of placing his confidence in God and crying to Him for help (ch. 14:11, 12); now his faith failed him and he turned to a heathen king for assistance. Even men with long records of faithful service may mar their records by looking at the difficulties of the present and failing to place their trust in God.

4. Smote Ijon. The places smitten were on the northern frontiers of Israel, near Syria. For further details concerning the cities here mentioned see on 1 Kings 15:20.

5. Left off building. Asa had succeeded in his immediate purpose of putting a stop to the threat of Baasha, but his action in appealing to Benhadad for aid was not in line with what should have been expected from a child of God under the circumstances. The king’s lack of faith gave the heathen neighbors the opportunity to cast reproach upon the name of God, since it was probably known that Jehovah had earlier been exalted as the source of Judah’s military victories.

6. Geba and Mizpah. For the location of these cities see on 1 Kings 15:22. Note that the identification of Mizpah as Tell en-Naṣbeh locates the city about 8 mi. (12.8 km.) north of Jerusalem, at the place that some have identified as the site of Ataroth (see on 2 Kings 25:23).

7. Hanani the seer. The record of vs. 7-10 is not found in Kings. Nothing beyond what is here told is known of Hanani, unless he was the father of Jehu, the seer who prophesied against Baasha (1 Kings 16:1-4, 7) and Jehoshaphat (2 Chron. 19:2).

Because thou hast relied. This reliance on a heathen king displayed Asa’s lack of faith in God. Hanani’s rebuke of Asa is in line with the messages of other prophets of God (see Isa. 30:1, 2, 7, 15-17; 31:1, 3; Jer. 17:5; Hosea 5:13; 7:11; 12:1).

Escaped. Although Asa had hired Benhadad as an ally, Syria was still an enemy of Judah rather than a friend. No doubt Asa had been fearful that Benhadad would assist the Israelites in their measures against Judah, and in this he was unquestionably correct. By his politic act he had turned away the king of Israel, but by faith in God he might have won a victory over the combined forces of Israel and Syria. It was not the Lord’s purpose that His people should be at the mercy of their enemies, and it was only when they turned against the Lord or displayed lack of confidence in Him that they suffered defeat. If the faith and courage of Asa had not failed on this occasion, his kingdom might have been greatly enlarged and the name of the Lord magnified among the nations of earth.

8. The Ethiopians and the Lubims. The Lubims, or Libyans, were at this time the rulers of Egypt. Zerah was an “Ethiopian” (see on ch. 14:9).

Rely on the Lord. The prophet is citing Asa’s own experience in the victory over Zerah as an evidence of the truth of his words.

9. Run to and fro. God’s eyes are everywhere, always searching for those who are wholehearted in service, that through them He might reveal His great power and perform His wondrous works. Through the deeds of righteous men the world becomes acquainted with the nature and power of God. Asa did an injustice not only to himself and his nation but also to God by failing to display faith in the Lord. At the hour when God was seeking for someone through whom He could reveal Himself to the nations, and when the king of Judah appeared to be the one through whom this might be done, Asa failed. If only he had been strong and courageous, moving ahead in the name of the Lord, the reformation he had begun in Judah might have extended to other lands, and many among the heathen would have come to know God and take their stand with Him and with His people.

Foolishly. From the point of view of both God and man the action of Asa had been foolish. The king had only temporarily removed a threat from one enemy, but in order to accomplish this he had greatly strengthened another. The original problem was only partially solved, and new problems were created.

Thou shalt have wars. The peace secured by Asa’s foolish policy of bribing a heathen king was neither real nor permanent. Hanani’s prediction was verified over and over again in the later history of Judah. Asa had the opportunity of striking a telling blow at two opponents. Although there is no specific account of any future wars in which Asa himself was involved, the record is that “there was war between Asa and Baasha king of Israel all their days” (1 Kings 15:16, 32).

10. Wroth with the seer. Hanani had acted as a messenger for God, passing on to Asa the word of the Lord concerning the foolish course the king had taken. But instead of accepting that message, Asa became angry and took out his wrath upon the prophet of the Lord. One foolish act led to another. Judah’s reformer became Judah’s tyrant and oppressor. Folly led to cruelty, ingratitude and gross injustice.

11. The acts of Asa. Verses 11-14 present the conclusion of Asa’s reign. The parallel account is found in 1 Kings 15:23, 24.

12. Thirty and ninth year. Since Asa reigned 41 years (v. 13), he must have been seriously ill during the last two years of his reign. The chronological pattern of the reigns of Asa and Jehoshaphat indicates that during the last three or four years of Asa’s reign, Jehoshaphat was reigning jointly with him. Asa’s illness may have caused the king to associate his son with him on the throne.

To the physicians. Not only in war and national policies did Asa place an undue dependence upon the aid of man, but in sickness as well. How weak the faith of him who had once been so strong! One victory is never a certain guarantee of another. Strength today is no assurance of strength tomorrow. On the occasion of his great victory over Zerah, Asa was strong in faith and mighty in deed. But it is such men of strength who become the main targets of the enemy. Instead of growing in strength and courage, Asa declined, till he spent the last few years of his life sick, disappointed, and embittered, with little faith in God and receiving little help from man.

13. The one and fortieth year. This item, which comes here at the conclusion of the account of Asa’s reign, appears in 1 Kings 15:10 at the beginning of the account. Chronicles apparently places less emphasis upon chronology than Kings.

14. In his own sepulchres. The particulars of Asa’s burial found in this verse are peculiar to Chronicles. The plural “sepulchres” probably indicates a family tomb containing a number of cells. Burial in Palestine was common in chambers hewn from the rock (see Isa. 22:16; Matt. 27:60; Mark 15:46; Luke 23:53).

Sweet odours. This was in harmony with the custom in Palestine (cf. John 19:39, 40).

A very great burning. This was not cremation, since such a practice was not followed by the Hebrews. Perhaps the burning of incense and spices is referred to (see on ch. 21:19).

chapter 17

1 Jehoshaphat, succeeding Asa, reigneth well, and prospereth. 7 He sendeth Levites with the princes to teach Judah. 10 His enemies being terrified by God, some of them bring him presents and tribute. 12 His greatness, captains, and armies.

1. And Jehoshaphat. Chapters 17-20 deal with Jehoshaphat and his reign. The summary of his reign in Kings is brief (see 1 Kings 22:41-50). The present chapter is peculiar to Chronicles.

Against Israel. By his foolish policy of purchasing the aid of Syria against Israel, Asa had left his son a legacy of trouble. As soon as Jehoshaphat came to the throne he was forced to take measures of defense against his northern neighbor. All this was in the early part of his reign. and evidently before the time that he made an alliance with Ahab (ch. 18:1).

2. The cities of Ephraim. Compare ch. 15:8.

3. With Jehoshaphat. The greatest satisfaction and joy that can come to the heart of man is to know that he has the presence of the Lord with him. Both material and spiritual blessings came to Jehoshaphat and the nation as a result of the Lord’s presence and blessing.

First ways. The first ways of both David and Jehoshaphat were better than their latter years. Prior to his adultery with Bath-sheba and the murder of her husband (2 Sam. 11), David had lived a life that left an influence for good. Asa displayed a trust in God and a loyalty to principles of justice and right that was not evident in his later years (see ch. 16:2-10).

Sought not unto Baalim. During the time that Jehoshaphat reigned the worship of Baal secured a strong hold upon the northern kingdom. He was a contemporary of Ahab and Jezebel, and lived during the time that Elijah raised his voice in loud protest against the terrible apostasy then sweeping the northern kingdom (see 1 Kings 16-22). Chronicles makes only one brief reference to this prophet (ch. 21:12-15). The Baalim were local aspects of the Canaanite male fertility god (see Vol. II, p. 40). So common had their worship become that Jehoshaphat is singled out for commendation in that he did not follow the regular practice of his age.

4. Sought to the Lord. The great issue in the minds of many during this time was whether Jehovah or Baal would prevail (see 1 Kings 18:21). Jehoshaphat was firm in his allegiance to God, in striking contrast to the course of the contemporary king of Israel.

6. His heart was lifted up. This expression is usually employed in a bad sense (see Deut. 8:14; 2 Chron. 26:16; Eze. 28:2, 17), but here it has an entirely different meaning. The heart of Jehoshaphat was lifted up in God and in His ways. The king found both satisfaction and joy in his experience with God. Emboldened by a sense of divine favor resting upon him, he took heart to venture upon further reforms and to encourage his people in the ways of the Lord. His great aim in life was to exalt, not himself, but God.

Took away the high places. He continued, the work of reform begun by his father (ch. 14:3, 5). Not only did Jehoshaphat not seek after the Baalim, but he also did away with their centers of worship. There were, however, other high places that were local centers of the worship of Jehovah (see 1 Kings 3:2, 4; 1 Chron. 16:39; 2 Chron. 1:3), and these presumably he permitted to remain (1 Kings 22:43).

7. Sent to his princes. The king sent to the princes in various parts of the land and directed them to arrange for the instruction of the people, presumably by the Levites and priests. They themselves did not do the actual preaching (see PK 191).

9. Book of the law. Moses had given important instruction which, if heeded, would mean much to the nation. Jehoshaphat understood that the prosperity of his nation depended upon obedience to the commands of the Lord. He therefore did all that was in his power to see that the people became acquainted with the divine requirements, that they might put away sin and walk fully in the ways of the Lord.

Throughout all the cities. Jehoshaphat’s measures were not halfhearted. Throughout the country the priests were sent with the commission to instruct the people in the law of the Lord and the ways of righteousness. A spiritual awakening in all parts of the nation was the result of the king’s earnest efforts for his people. He became Judah’s first great reforming king.

10. No war. This was in harmony with the plan of God. The Lord does not delight in war, and intended that His people should abide in peace.

11. Brought Jehoshaphat presents. Probably as tributaries of Judah (see 2 Sam. 8:2).

Brought him flocks. Some of the tribes who lived in the northern Arabian Desert to the east of Judah became tributaries of Jehoshaphat and paid their tribute in kind. Compare the tribute of Mesha of Moab, the king who paid a large assessment in kind to Ahab, the contemporary king in Israel (2 Kings 3:4).

12. Waxed great exceedingly. Because Jehoshaphat followed faithfully in the ways of the Lord, God was with him and caused him to go on from strength to strength and from one success to another.

Castles. That is, fortresses.

13. Men of war. God gave Jehoshaphat peace and placed “the fear of the Lord … upon all the kingdoms” round about (v. 10). However, these blessings did not prevent Jehoshaphat from preparing himself for any emergency.

14. Of their fathers. The men were mustered according to their families or clans, with the result that men of the same stock fought side by side with their kindred.

The chief. Presumably the commander in chief, since Adnah is mentioned first and had the larger corps or perhaps the largest (see below under “three hundred thousand”).

Three hundred thousand. The first two numbers, 300,000 and 280,000, follow exactly the figures of the forces of Judah and Benjamin at the time of Asa (ch. 14:8), and provide a total of 580,000. If the next three numbers, 200,000 under Amasiah, 200,000 under Eliada, and 180,000 under Jehozabad, are additional, they provide another total of 580,000, or a grand total of 1,160,000 in the service of the king, besides those who were in “the fenced cities throughout all Judah” (v. 19). Someone has estimated that an army of this size would imply a population for Judah and Benjamin of between 1,500 and 2,000 per sq. mi., which is far in excess of the most densely populated country of our modern world. Since the total of the last three numbers equals exactly the sum of the first two, it may be the figures for the first two officers represented the total number of men and the other three numbers the size of subordinate divisions. The total may also refer to the total male population of military age. It is doubtful that an army of this size was ever mustered at one time for the defense of Jerusalem.

The word here translated “thousand,” ’eleph, does not always denote the literal number 1,000 (see on Ex. 12:37). For example, ’eleph is translated “family” in Judges 6:15. It is thought that ’eleph may stand at times for smaller units than 1,000. There is insufficient data to determine its exact designation in every instance.

There is some doubt also as to the translation of certain Hebrew expressions for numbers (see on Esther 9:16; see also pp. 122, 123). We cannot, therefore, be certain of the exact size of these forces.

16. Willingly offered himself. Compare Judges 5:9. This might refer to some particularly valorous deed at some time of crisis, or it might mean a dedication to a particular service for life.

18. Ready prepared. That is, trained and equipped for service, but not necessarily forming a standing army (see on v. 14).

19. In the fenced cities. No numbers of the forces in these cities are given, but undoubtedly a large number of men would be needed for the defense of the strongholds throughout the land.

chapter 18

1 Jehoshaphat, joined in affinity with Ahab, is persuaded to go with him against Ramoth-gilead. 4 Ahab, seduced by false prophets, according to the word of Micaiah, is slain there.

1. Joined affinity with Ahab. This chapter is parallel to 1 Kings 22:2-35. In Kings the incident appears in connection with the account of the reign of Ahab, while here it occurs in connection with the account of the reign of Jehoshaphat. The word translated “joined affinity” means to form a marriage alliance. The verb is translated “make marriages” in Gen. 34:9; Deut. 7:3; Joshua 23:12. The alliance between the kings was sealed by the marriage of Athaliah, the daughter of Ahab and Jezebel, to Jehoram, the son of Jehoshaphat (see 2 Chron. 21:6; see on 2 Kings 8:26).

2. After certain years. That is, “in the third year” (1 Kings 22:2). This was the third and last year of a three-year period of peace between Israel and Syria (1 Kings 22:1). It was the year of Ahab’s death, 853 b.c., according to the chronology based on the Assyrian limmu list (see Vol. II, p. 159). The alliance between Jehoshaphat and Ahab was probably made in 863 b.c., or shortly before, because Ahaziah, the son of Jehoram and Athaliah (see on v. 1), was 22 years old in the 12th year from Ahab’s death and Joram’s accession (2 Kings 8:25, 26).

Killed sheep and oxen. Ahab overwhelmed Jehoshaphat with hospitality as part of a deliberate plan to win the participation of the king of Judah in the projected campaign against Syria.

3. Said unto Jehoshaphat. This verse is similar to 1 Kings 22:4. From here on the accounts in Chronicles and Kings differ only slightly (see on 1 Kings 22).

My people as thy people. The parallel account adds, “my horses as thy horses” (1 Kings 22:4). Chariots played an important part in the impending battle. At the battle of Qarqar, from which Ahab had just returned, Israel had provided, according to the Assyrian account, 2,000 chariots and 10,000 infantry, while Benhadad of Syria had 1,200 chariots, 1,200 cavalry, and 20,000 infantry.

4. Word of the Lord. Jehoshaphat had rashly agreed to go with Ahab against the Syrians, but now it seems his conscience told him that he should first ascertain the will of the Lord.

5. Prophets four hundred. These were false prophets.

6. Prophet of the Lord. Jehoshaphat was interested not so much in a favorable report as in a true report. He had no confidence in the word of the 400 false prophets of Samaria.

7. Never prophesied good. The prophet of the Lord did not prophesy good concerning Ahab because there was nothing good to prophesy. He delivered messages to Ahab as they were given to him by God. Ahab hated Micaiah because he hated the truth and despised the Lord. Truth is truth, whether it is appreciated or not. What the prophet of the Lord said, would come to pass, whether Ahab desired it or not.

10. Horns of iron. Horns were often used as symbols of strength or power (Deut. 33:17; Jer. 48:25; Amos 6:13).

11. Go up. The prophets prophesied as they did because this was the message that Ahab desired. They were in the service of the king of Israel, not in the service of the Lord of heaven. In telling Ahab to go up to Ramoth-gilead they were telling him to go to his death (see v. 34).

12. Speak thou good. Ahab’s messenger was endeavoring to instruct a prophet of the Lord as to the kind of message he should deliver. But God’s prophets are spokesmen for Heaven and receive their messages from God, not men. Men must have a low regard for a prophet of the Lord when they think they can influence the message he is to deliver.

13. What my God saith. To Jeremiah the Lord said, “Behold, I have put my words in thy mouth” (Jer. 1:9). A true prophet speaks not for himself but for the Lord.

14. Go ye up. See on 1 Kings 22:15. Micaiah seems here to be speaking in dramatic irony, simply repeating the false message of the false prophets (v. 11). Evidently his tone made that clear, as is shown by Ahab’s response (v. 15).

16. No shepherd. The king will fall and the people will be left without a leader.

17. Did I not tell thee? Ahab was a wicked king and knew that he could not expect a good message from the Lord. But he should have known that the Lord’s message was nevertheless a true message. Ahab’s failure to accept it as such cost him his life.

18. I saw. This is a parabolic vision and must be interpreted as such. In it God is represented as doing that which He does not restrain. God does not coerce the will. When evil men willfully choose to follow deception He does not intervene.

Since God is supreme, His refusal to restrain the forces of evil is often represented as though He directly sends the evil. An example may be found in the incident of the fiery serpents (Num. 21:4-9). According to the narrative as related by Moses, “the Lord sent fiery serpents among the people” (Num. 21:6). However, these “fiery serpents” were not suddenly created or miraculously transported from some other region for the occasion; they already infested the wilderness area through which the children of Israel were traveling and would have been a source of real danger and the cause of frequent deaths had not God, by miracle, subdued these venomous reptiles. But when the people turned against the God who protected them from the many hazards of the desert, God simply withdrew His protection, and death was the result (see PP 429). Thus it was in the case of Ahab. Satan was already at work through the agency of the false prophets, and God simply did not prevent the course the king had chosen for himself.

21. Do even so. The divine command in the parabolic vision represents divine permission. Satan desired to bring about the death of Ahab, and the Lord did not prevent him. As long as God’s restraining hand is stretched out, Satan is not permitted to kill, but when God’s hand is removed, then Satan goes forth in his work of death and destruction (see GC 614).

22. The Lord hath put. Micaiah, as the prophet of the Lord, is explaining the real nature of the false prophets of Samaria. They speak lies, not truth. Their counsel leads to death, not life. God did not put this lying spirit into the mouths of the false prophets (see on v. 18); He simply permitted these emissaries of Satan to carry out their own ends, because at this time He would do nothing to prevent the death of Israel’s wicked king.

23. Smote Micaiah. This insult to the prophet of the Lord well reveals the spirit of the evil one. In one way or another Satan portrays his nature in the spirit of his emissaries.

24. Thou shalt see. The emissaries of the evil one would themselves see the results of their evil. Zedekiah would soon be forced to seek refuge from the coming disaster by hiding in some inner chamber, where he would have opportunity to reflect upon whether he or Micaiah had told the truth.

26. Return in peace. Ahab was endeavoring to put on a brave front. He tried to show his contempt for Micaiah’s message and was himself assuming the role of a prophet by predicting his return in peace. But he failed both as prophet and as king.

27. If thou certainly return. The prophecy would be tested by its fulfillment (see Deut. 18:22). The death of Ahab (2 Chron. 18:34) was the vindication of the prophet Micaiah.

28. So the king. Jehoshaphat found himself in strange company and in strange circumstances. He had asked for a prophet of the Lord, and that prophet had come and given his message. The failure of the projected campaign had been clearly and emphatically foretold. If Jehoshaphat had now accepted that message and refused to accompany Ahab, he might have been the instrument in sparing the life of Israel’s king and preventing a disastrous and humiliating defeat. Jehoshaphat carried a solemn responsibility on this occasion, but he failed. Good men are not always good and wise men are not always wise.

29. Disguise. By hiding his identity Ahab probably thought that he might escape the evil foretold by Micaiah.

31. The Lord helped him. This detail is not found in Kings. Except for the Lord’s intervention, Jehoshaphat would also have lost his life on this occasion. He had engaged in a foolish venture in which he knew the Lord would have no part. He placed himself on the enemy’s ground, and as a result almost lost his life. But in spite of his foolish mistake, God was merciful, and intervened to save his life.

33. At a venture. The man who shot the arrow that killed Ahab did not know at whom he was shooting, nor did he know that he was fulfilling a prophecy from a messenger of the Lord. But God had foreseen the drawing of that bow and the flight of that arrow, and as the Lord had foretold, so it came to pass.

34. Stayed himself up. That is, he propped himself. Ahab made a brave attempt to carry on, that his forces might go on to victory. He also hoped that he himself might not meet the fate Micaiah had predicted. He had occasion to think seriously of the prophet he had commanded to be shut up in prison till his safe return. But all was in vain. As God had said it would be, so it was. Ahab’s bravery could not atone for his folly in not believing a message from God. At even he died. Although Micaiah was in prison his prediction had been vindicated.

chapter 19

1 Jehoshaphat, reproved by Jehu, visiteth his kingdom. 5 His instructions to the judges, 8 to the priests and Levites.

1. And Jehoshaphat. Chapter 19 contains materials not appearing in the record of Kings. It includes such items as the prophetic rebuke of Jehoshaphat after his return from Ramoth-gilead (vs. 1-3), the king’s personal efforts at religious reformation (v. 4), and his reform of the judicial system (vs. 5-11).

Returned. Ahab and Jehoshaphat had been unsuccessful in their efforts to retake Ramoth-gilead. The troops returned to their homes, and the enterprise was presumably abandoned (see 1 Kings 22:36). The record implies that the Syrians had successfully repulsed the attack, but had made no attempt to follow up their success. Jehoshaphat returned to Jerusalem sound and unhurt, a sadder but wiser man.

2. Jehu the son of Hanani. Hanani was the name of the prophet who had rebuked Asa for relying on the king of Syria rather than on the Lord, and who had been thrown into prison for his rebuke (ch. 16:6-10), and Jehu was the prophet who boldly rebuked Baasha for his iniquity (1 Kings 16:1-7). Jehu was also the historian of Jehoshaphat’s reign (2 Chron. 20:34).

To meet him. Jehoshaphat was rebuked at a most auspicious time when, downcast and dispirited, he approached his capital. At such a moment the prophetic message could do a most telling work on his heart.

Help the ungodly. From a human standpoint, the conduct of Jehoshaphat in joining with Ahab in an attack on Syria might have appeared wise. Syria was growing in power, a menace to both Judah and Israel. The Hebrews had a right to recover the cities across the Jordan that Syria had taken from them. Probably Jehoshaphat had carefully appraised the situation and may have felt that his undertaking against Syria was sound. But the venture did not have divine sanction and in carrying it out Jehoshaphat was associated with a man whom the Lord could not bless. Ahab was a base idolater, while Jehoshaphat had been endeavoring to wipe out idolatry. There was little in common between the two, and Jehoshaphat had no right to join himself to so base a man. He would have been much better off and would have been surer of success if he had gone against Syria alone. With God’s help and blessing he could have succeeded, even without the assistance of the forces of Ahab. Human help can prove to be more of a curse than a blessing, if it does not have the benediction of Heaven.

Wrath upon thee. God was not pleased with Jehoshaphat’s course, and made His displeasure known by an open rebuke. The following chapter mentions a great attack upon Judah by the forces of Moab, Ammon, and Mt. Seir and the wrecking of Jehoshaphat’s navy.

4. From Beer-sheba to mount Ephraim. That is, all of Judah, from Beersheba in the extreme south to Mt. Ephraim and the borders of Israel on the north. Compare the expression “from Dan even to Beersheba” employed of all Judah and Israel (1 Sam. 3:20; 2 Sam. 3:10; 17:11; 24:2, 15; 1 Kings 4:25; 1 Chron. 21:2; 2 Chron. 30:5).

5. Set judges. Jehoshaphat revised the judicial system by establishing and maintaining efficient courts of justice, with a court of appeal at Jerusalem (see PK 197).

Fenced cities. There were probably local judges in the smaller villages, where minor cases could be decided. The local elders may have served as judges in the rural areas. Jehoshaphat appointed judges in the larger courts in the more important cities.

6. Take heed. Jehoshaphat urged the new judges to consider the importance of their work. They were to administer justice impartially to all classes, to the poor as well as the rich.

For the Lord. The judge was primarily a servant of God. He was to be fearless and impartial in all his decisions (see Deut. 1:17; Ps. 82:1-4; Eccl. 5:8).

With you. God is interested in justice and is present in the courtroom. He marks every impartial verdict and notes every breach of justice.

7. Fear of the Lord. The man who has the responsibility of administering justice constantly faces the task of deciding cases, and he must do his work in recognition of the fact that the eyes of the Lord are upon him. He must constantly settle matters in dispute, and in so doing he must remember that every decision he makes is registered in the books of heaven.

No iniquity. It is a comfort to remember that the great Judge of the world is a righteous judge and therefore His every decision is true and righteous (see Deut. 32:4; Ps. 9:8; 67:4; 96:13; Rev. 19:11).

Nor respect of persons. A righteous judge decides every case on its merits rather than according to the personalities involved. Altogether too often there is “respect of persons” in the matter of rendering decisions. Personal friends are favored, and those in a position to return favors are shown special considerations. Such judgments are neither impartial nor righteous, nor do they bring the blessing of Heaven. The Lord of heaven is no respecter of persons (Deut. 10:17; Acts 10:34; Rom. 2:11; Gal. 2:6; Eph. 6:9; 1 Peter 1:17), and His followers are to be like Him. The practice of flattering and favoring men of wealth and position while despising and defrauding those who are poor and humble, later brought down upon the leaders of Israel some of the most emphatic denunciations found anywhere in the writings of the prophets.

Nor taking of gifts. The justice of Heaven is not for sale, but that is not always the case with the justice of men. Decisions are often influenced by gifts. Presents are not always given from worthy motives, and favors received often anticipate favors in return. Bribery does not necessarily involve silver or gold. Many an individual in a position of trust has been bought off by accepting some seemingly innocent token. Every man faced with the responsibility of making decisions must ever be on the alert that he does not allow a gift of any nature to be the determining factor in the verdict rendered.

8. In Jerusalem. A superior court or high court of appeal was established in the capital (see on v. 5).

Of the Levites. David had previously appointed 6,000 Levites as officers and judges (1 Chron. 23:4). Moses had decreed that priests and Levites should serve as judges (Deut. 17:8, 9).

Chief of the fathers. These were the heads of families or clans (see Deut. 1:15-17). Their age and experience would help them to render just and wise decisions.

When they returned to Jerusalem. A change in vowel pointing permits this clause to be translated “and they dwelt in Jerusalem.” The LXX implies a further change when it renders the second part of the verse, “and to judge the inhabitants of Jerusalem.” The court here under consideration was a central high tribunal at the nation’s capital which could function in both religious and civil cases (see PK 197).

9. Charged them. Jehoshaphat showed sincere concern over the matter of an impartial administration of justice and did everything within his power to set before the new judges the solemn responsibility that was theirs, encouraging them to be absolutely just and above reproach in carrying out their high commission.

Fear of the Lord. Compare v. 7 and 2 Sam. 23:3.

10. What cause soever. That is, the cases that might come before the central court at Jerusalem from other cities of the nation. It is clear from this passage that this court at the capital was a supreme court of appeal (see on v. 8).

Between blood and blood. Cases concerning bloodshed (see Deut. 17:8; 19:4-13; Ex. 21:12-15; 22:2; Num. 35:11-33).

Between law and commandment. That is, questions concerning the interpretation and application of the various laws and regulations that made up the Hebrew legal code.

Warn them. Jehoshaphat had admonished the judges to serve faithfully and with a perfect heart, in the fear of the Lord (vs. 6, 7, 9), and now he admonished them that they in turn should admonish the people who came before them to refrain from evil in order that they might not bring judgment upon the nation.

11. Amariah. According to 1 Chron. 6:8-11, Amariah was the fifth after Zadok, the high priest of David’s time (2 Sam. 17:15). Since Jehoshaphat was the fifth from David, the same Amariah is indicated in both instances.

Matters of the Lord. The high priest was the natural head of the high court in the matter of religious cases.

The king’s matters. Zebadiah was to be the head of the high court in all civil or criminal cases.

With the good. Jehoshaphat was expressing his faith that God would be with those who would be true to Him and upright in their service. The word for “shall be” should be translated as a wish, thus making the last sentence a benediction or prayer: “And may the Lord be with the good.”

chapter 20

1 Jehoshaphat in his fear proclaimeth a fast. 5 His prayer. 14 The prophecy of Jahaziel. 20 Jehoshaphat exhorteth the people, and setteth singers to praise the Lord. 22 The great overthrow of the enemies. 26 The people, having blessed God at Berachah, return in triumph. 31 Jehoshaphat’s reign. 35 His convoy of ships, which he made with Ahaziah, according to the prophecy of Eliezer, unhappily perished.

1. The children. The narrative of vs. 1-30 is not found in Kings. Verses 31-37 are parallel to 1 Kings 22:41-49.

Other beside the Ammonites. Literally, “from the Ammonites.” Instead of Ammonites the LXX reads “Mehunim,” the same people mentioned in ch. 26:7. Since the Ammonites have already been referred to in the earlier part of the verse, Mehunim is probably the correct reading here. The Mehunim (Meunites, RSV) are believed to have inhabited Ma‘ân, 19 mi. (30.4 km. southeast of Petra, and seem to have occupied the country in the vicinity of Mt. Seir (v. 10).

2. The sea. The Dead Sea. Ammon and Moab were east of this sea and Seir was to the south.

On this side Syria. Literally, “from ’Aram.” One Hebrew manuscript reads ’Edom, “from Edom,” and this is probably the original reading, inasmuch as the invaders approached from the south, around the southern end of the Dead Sea, where they would naturally be described as coming from Edom. In consonantal Hebrew the words for Syria and Edom are sometimes confused, since they differ in only one letter, and the two letters are very similar in appearance (see on 2 Sam. 8:12).

Hazazon-tamar. A city in the Dead Sea area (see Gen. 14:7).

En-gedi. A fountain and town near the middle of the west shore of the Dead Sea. The spring bursting from a cliff creates an oasis with a rich vegetation (see on Joshua 15:61).

3. Jehoshaphat feared. It is not wrong to fear when face to face with danger, but it is wrong to succumb to fear. Strong and courageous men are often afraid, but in spite of their fears they go forward to do resolute deeds.

Seek the Lord. Jehoshaphat had for years been building up the strength of his nation by equipping armies and fortifying cities (ch. 17:12-19). But at this time of crisis he placed his trust, not in men, but in God.

Proclaimed a fast. Compare Judges 20:26; 1 Sam. 7:6; Ezra 8:21; Joel 2:12-14; Jonah 3:5-9.

4. Help of the Lord. Judah faced a threat to its very existence, and the nation met that threat by gathering together and unitedly seeking help from God. In the not-far-distant future the children of God will face a similar threat from their enemies, and they too will find comfort and help by turning to God (Rev. 12:17; 13:15; 17:14; GC 619).

5. House of the Lord. This term in its more extended sense includes the Temple courts.

Before the new court. There were two courts in Solomon’s Temple (2 Kings 23:12; 2 Chron. 4:9; Jer. 36:10); one of these may have been recently renovated, perhaps by Jehoshaphat or his father, and thus would be termed “the new court.”

6. Over all. Compare 1 Chron. 29:12; Ps. 47:2, 8; Dan. 4:17, 25, 32. Jehoshaphat knew that God ruled over all the earth, and he also knew that if the enemies of God should now triumph it would bring reproach upon the name of the Lord. Hence he called upon God to vindicate Himself before the heathen.

7. Abraham thy friend. This is the first use of this term in the Scriptures. It occurs again in Isa. 41:8 and in James 2:23.

8. For thy name. Compare ch. 6:5-8. God’s name signifies His character.

9. If, when evil cometh. This is a condensation of Solomon’s prayer at the dedication of the Temple (ch. 6:24-30). God had heard the prayer of Solomon and gave him a token to this effect (ch. 7:1-3). Jehoshaphat now claimed the answer to that prayer.

10. Mount Seir. This expression seems to be parallel to the Mehunim (Meunites, RSV) of v. 1 (see comments there).

Wouldest not let. See Deut. 2:4, 5, 9, 19; also Num. 20:14-21. Israel was commanded to spare the Edomites (see on 2 Chron. 20:2), for they were the children of Esau, and the Moabites and the Ammonites, for they were the children of Lot.

11. To cast us out. Since this was the objective of the enemy, it was an attack not only on the people of God but on God Himself.

12. Upon thee. Jehoshaphat was saying in effect, “We are utterly helpless and at the mercy of our enemies unless Thou dost come to our rescue; we know not which way to turn for help, but we are looking to Thee” (see Ps. 25:15; 123:2; 141:8).

15. But God’s. God identified Himself with His people. The enemies of Judah were God’s enemies, and the battle that was to follow was the Lord’s battle.

16. Cliff of Ziz. Generally identified with the Wadi Ḥaṣâṣah north of En-gedi, about 12 mi. southeast of Bethlehem.

Wilderness of Jeruel. The exact location of this site is unknown, but it must have been somewhere in the vicinity of the cliff of Ziz, probably near Tekoa.

17. Not need to fight. This was the Lord’s battle, not man’s. The enemies of Judah were fighting against God, and He would intervene in behalf of His people.

Stand ye still. These words are almost identical with those that Moses employed at the Red Sea (Ex. 14:13), immediately before the Lord destroyed the armies of Pharaoh. Now, as then, the victory would be entirely from God, with men acting as witnesses of His mighty power in their behalf.

18. Bowed his head. Jehoshaphat and the people returned thanks to God for the promised victory. The battle had not yet begun, but the Lord’s promise was accepted. God is honored when His people show sufficient faith to thank Him for promised blessings and victories.

19. To praise the Lord. This was a striking offering of praise before, rather than after, the victory. The people gave thanks to God as soon as He gave the promise of victory.

20. The wilderness of Tekoa. Tekoa is about 10 mi. south of Jerusalem.

Believe. There is nothing that provides greater confidence and security for man than to believe in the Lord. No man is truly established till he is established in God.

So shall ye prosper. In the ancient Jewish economy this was true materially as well as spiritually. God sent His prophets primarily that they might bring spiritual regeneration to the hearts of men. But the deeper the spiritual prosperity of a nation, the more certain was its continued material prosperity.

21. Before the army. As the armies of Judah advanced against the enemy the singers constituted the vanguard, shouting, not a cry of battle, but praises to God.

22. Began to sing. Seldom has the world seen such a battle as this—men singing hymns of praise to God as the attack is about to begin. The people were living their faith, and God saw fit to honor it. The Lord had promised victory, and the people took Him at His word. Victory was theirs because they claimed it.

Set ambushments. The nature of these is not disclosed, but the result was that the forces sent against the Hebrews mutually exterminated each other (see v. 23).

23. To destroy another. Compare Eze. 38:21; Zech. 14:13.

24. The watch tower. The scene of battle was a wild, desolate region, in which a watchtower would be used to observe the approach of an enemy.

26. Valley of Berachah. Literally, “valley of blessing.” This valley has been identified with the Wadi el-‘Arrûb, south of Tekoa. Jehoshaphat thus names the site in commemoration of the remarkable deliverance God granted His people from their enemies. What might have been a valley of death became a valley of life, and what might have been a place of cursing became a place of blessing.

29. On all the kingdoms. This may have been the time when the Philistines brought “presents and tribute silver” and the Arabians brought their gifts to Jehoshaphat and when “the fear of the Lord fell upon all the kingdoms of the lands that were round about” (ch. 17:10, 11). Certain of the main features of Jehoshaphat’s reign have been summarized in ch. 17.

31. Jehoshaphat reigned. Verses 31-37 present a number of closing notices concerning the reign of Jehoshaphat. They are closely parallel to 1 Kings 22:41-49, the entire account of Jehoshaphat’s reign that is given in Kings. The parallel passage adds that Jehoshaphat began his reign in the 4th year of Ahab (1 Kings 22:41).

32. He walked. Jehoshaphat was one of the few kings of Judah of whom it could be said that he followed the example of a good king. But in the northern kingdom of Israel the rulers who followed Jeroboam in point of time also followed his unworthy example of apostasy.

34. Rest of the acts. The parallel passage includes the following remark, “and his might that he shewed, and how he warred” (1 Kings 22:45). This statement apparently refers to such items as Jehoshaphat’s building activities (2 Chron. 17:12, 13), the strength of his armies (ch. 17:14-19), and his victory over Moab, Ammon, and Mt. Seir (ch. 20).

36. Ships to go to Tarshish. The parallel passage reads, “ships of Tharshish to go to Ophir for gold” (1 Kings 22:48). This Tarshish was probably not the city identified with Tartessus in Spain (see on 1 Kings 10:22). Ophir was probably Punt (see on Gen. 10:29; 1 Kings 9:28).

37. Eliezer. This seems to be the only Biblical reference to this prophet.

Mareshah. A town in the Shephelah (see 2 Chron. 11:8; Joshua 15:44; Micah 1:15).

Joined thyself. The record in Chronicles places emphasis on the mistake of Jehoshaphat in associating himself with the king of Israel (v. 35), whereas the writer of Kings refers to this alliance only incidentally (1 Kings 22:48, 49).

chapter 21

1 Jehoram, succeeding Jehoshaphat, slayeth his brethren. 5 His wicked reign. 8 Edom and Libnah revolt. 12 The prophecy of Elijah against him in writing. 16 Philistines and Arabians oppress him. 18 His incurable disease, infamous death, and burial.

2. Israel. Though this is the term generally applied to the northern kingdom, it is sometimes used, also, for the southern kingdom (see chs. 21:1, 6; 21:4; 28:19, 27).

3. Great gifts. Compare the policy of Rehoboam in the endowment and settlement of his sons (ch. 11:23).

With fenced cities. Jehoshaphat made his sons rulers of important cities, thus giving them power and influence in the domain, and made them, in a degree, rivals of their brother Jehoram.

Jehoram. Jehoram received the kingdom while Jehoshaphat was still alive (2 Kings 8:16), becoming coregent in the 17th year of Jehoshaphat’s reign (see on 2 Kings 1:17; 3:1).

The firstborn. This was the usual rule (see Deut. 21:15-17). But there were exceptions, as in the case of Solomon (1 Chron. 28:5), Abijah (2 Chron. 11:18-22), and Jehoahaz (ch. 36:1; cf. vs. 2-5).

4. Was risen up. This was presumably after the death of Jehoshaphat, as soon as Jehoram had gained control of the situation and felt himself secure.

Slew all his brethren. They had probably come to exercise considerable influence in the cities their father had given them, and Jehoram no doubt felt that they were a threat to his security on the throne. His wife Athaliah, who later slew all the seed royal (ch. 22:10), may have influenced him in the perpetration of this drastic deed.

Also of the princes. This would imply that Jehoram’s brothers had found sympathizers and supporters among the leading men of the country.

5. Thirty and two years old. Verses 5-10 are parallel to 2 Kings 8:17-22, which passage, plus the opening and closing formulas, constitutes the entire record of Jehoram’s reign that appears in Kings.

Eight years. This seems to have been the length of his sole reign, though he reigned an additional period as coregent (see Vol. II, pp. 148, 150).

7. Because of the covenant. “For David his servant’s sake” (2 Kings 8:19).

8. The Edomites revolted. During the reign of Jehoshaphat, Edom had no king (1 Kings 22:47), and the country seems to have been under the control of Judah, for Jehoshaphat based his navy at Ezion-geber (2 Chron. 20:36), south of Edom.

9. Smote the Edomites. This is evidently a report, not of a victory, but of Jehoram’s desperate escape by cutting his way out of an encirclement by Edomite forces. In the parallel passage, 2 Kings 8:21, the detail is added that “the people fled into their tents.” Jehoram did not succeed in reducing Edom but was fortunate to be able to make his escape.

10. Unto this day. Amaziah later gained a measure of success in Edom (ch. 25:11-15), but this seems not to have been permanent. Under John Hyrcanus, in the 2d century b.c., the Edomites (then living in southern Judah) were once more reduced to vassalage.

Forsaken the Lord God. This detail is not found in the parallel passage of 2 Kings 8:22, which states merely that Libnah revolted. Libnah was in the lowland of Judah near Makkedah and Lachish (Joshua 10:29-31), near the Philistine border, but its site is uncertain. It is probably to be identified with Tell eṣ-Ṣâfī. Its revolt was no doubt aided by Philistine attacks on Judah under Jehoram (2 Chron. 21:16, 17).

11. Made high places. Jehoram’s predecessors, Asa and Jehoshaphat, had removed the high places (chs. 14:3; 17:6).

To commit fornication. Under the influence of his wife Athaliah, daughter of Ahab and Jezebel, Jehoram encouraged the worship of heathen gods in Judah. Such worship involved participation in the immoral practices of the native Canaanite cults (see Vol. II, pp. 38-41).

12. From Elijah. This is the only reference to Elijah in Chronicles. A full record of the prophet’s work is found in 1 Kings 17-19, 21; 2 Kings 1, 2. Elijah was a prophet of the northern kingdom, and since the narrative in Chronicles is concerned primarily with the history of Judah, he receives only incidental mention. The account of Elijah’s translation is recorded in 2 Kings 2, but the account of Jehoram’s reign does not occur till 2 Kings 8. Biblical events are not always related in strict chronological sequence.

Thou hast not walked. This phrase makes it clear that Elijah’s words were a personal message addressed directly to Jehoram, and that Elijah had not yet ascended (see PK 213).

13. Hast slain thy brethren. It does not seem likely that Jehoram would have slain his brethren till after his father’s death. It is thus indicated that Elijah had not yet ascended when Jehoram began his sole reign; however, see on v. 12.

14. With a great plague. Transgression invites disciplinary penalty (see on 2 Kings 9:8). In this instance both king and people were to suffer because both were guilty. The stroke fell primarily upon the king (2 Chron. 21:15), because the greatest measure of guilt was his, but it also fell upon the nation in the form of an invasion by the Philistines, Arabians, and Ethiopians (v. 16).

15. Great sickness. See vs. 18, 19 for the fulfillment of this prediction.

16. The Lord stirred up. Compare 1 Kings 11:14, 23. There is no notice in Kings of this raid into Judah by the Philistines, Arabians, and Ethiopians. Israel’s neighbors were always her traditional enemies and were ready to attack her whenever the opportunity afforded.

17. All the substance. The language may be interpreted as describing a sack of Jerusalem, but that is not necessarily the case. The king may have been reduced to such desperate straits as to have bought off the invaders by the payment of a heavy ransom, including the palace treasures. Certain members of the king’s family may have found themselves outside the capital when overtaken by the sudden attack (see ch. 22:1).

Jehoahaz. Elsewhere called Ahaziah (2 Chron. 22:1; 2 Kings 8:24-26), and in one place Azariah (2 Chron. 22:6). Basically Jehoahaz and Ahaziah are equivalent names, composed of the same elements (“Jehovah” and “Ahaz”), with the divine name in the one case coming at the beginning (Jeho-ahaz) and in the other (Ahaz-iah) at the end of the name.

19. Made no burning for him. They did not show Jehoram the usual honor in the burning of aromatic woods and spices, which was usual at the funerals of kings (see 2 Chron. 16:14; Jer. 34:5).

20. Without being desired. So wicked had he been and so little good had he accomplished that the nation experienced no regrets at his departure.

Not in the sepulchres. A mark of dishonor (see ch. 24:25).

chapter 22

1 Ahaziah succeeding reigneth wickedly. 5 In his confederacy with Joram the son of Ahab, he is slain by Jehu. 10 Athaliah, destroying all the seed royal, save Joash, whom Jehoshabeath his aunt hid, usurpeth the kingdom.

1. Ahaziah. This section (vs. 1-9) is parallel to Kings 8:25-29.

To the camp. The limited details presented leave the situation obscure. The royal princes were apparently in some camp away from the capital when they were beset by a marauding band of Arabs, and were captured and slain.

2. Forty and two. This figure is given as 22 in 2 Kings 8:26. Ahaziah could not have been 42 years old when he took the throne, because his father died at 40 (2 Chron. 21:5, 20). Two explanations of this have been offered. One is that an error in transcription is responsible for the word “forty” instead of “twenty.” The other is that the Hebrew phrase “a son of 42 years” refers not to Ahaziah’s age at his accession, but to the number of years from the founding of the dynasty of Omri, since Ahaziah was a “son” of that dynasty through “Athaliah the daughter of [Ahab, son of] Omri.” That Ahaziah was under the tutelage of that royal house is evident from vs. 3-5 and from 2 Kings 8:27, where he is called a “son in law of the house of Ahab.” It should not be surprising to find a fragmentary reference to an era reckoning from Omri, since Omri was so important a ruler that other nations continued long after to call the land of Israel the land of Omri, and the kings of Israel sons of Omri (see on 2 Kings 8:26). From the beginning of Omri’s reign to the accession of Ahaziah was about 42 years.

The daughter of Omri. Actually the granddaughter of Omri, since Athaliah was the daughter of Ahab (ch. 21:6), who was the son of Omri. Omri is mentioned instead of Ahab because Omri was the founder of the house. On the use of son as grandson see on 1 Chron. 2:7.

3. Ways of the house of Ahab. Compare Chron. 21:6, 13; Micah 6:16.

His counsellor. This item is not found in Kings. Athaliah was a forceful woman, much like her mother Jezebel, and would naturally do much to introduce the worship of Baal into the southern kingdom (see on 2 Kings 11:18).

4. They were his counsellors. His mother Athaliah (v. 3) and her brother Jehoram, or Joram (vs. 5, 6), seem to be intended.

To his destruction. Giving heed to evil counselors was Ahaziah’s moral undoing that ultimately brought death upon him.

5. Went with Jehoram. As Jehoshaphat had gone with Joram’s father Ahab (ch. 18), so Ahaziah became a close partner of Joram and joined him in his expedition against the Syrians. No good can be expected from association with evil men.

6. Hazael. See on 2 Kings 8:28.

Azariah. Fifteen Hebrew manuscripts, the LXX, and the Syriac read, Ahaziah. The parallel passage (2 Kings 8:29), which is practically identical with Chronicles, also reads Ahaziah.

7. Of God. This statement is not found in Kings. Chronicles explains how the working out of divine providence was involved in the death of Ahaziah. The king’s untimely death was interpreted as a judgment upon him for his idolatry. Ahaziah’s visit to Jehoram (or Joram) of Israel came at the exact moment of Jehu’s revolt, whence it happened that Joram, Jezebel, and Ahaziah all met their doom.

Son of Nimshi. That is, the grandson of Nimshi. Jehu was the son of Jehoshaphat, who was the son of Nimshi (2 Kings 9:2. On the usage of “son” for “grandson” see on 1 Chron. 2:7).

Anointed to cut off. Jehu was appointed to execute civil penalty upon the house of Ahab (1 Kings 19:16; 2 Kings 9:1-10).

8. Judgment. Jehu was carrying out a divine commission (2 Kings 9:7-9).

God works in various ways to punish sin. If men could carry out their lawless deeds with impunity they would be greatly emboldened in their iniquity. The purpose of civil penalty is to put a deterrent upon the transgressor. God Himself dictated the civil penalties to be meted out to the transgressors of Israel’s ancient code. The governments of the nations that today impose civil penalty do so under the charter of Heaven, so that whosoever “resisteth the power, resisteth the ordinance of God” (Rom. 13:2; cf. Rom. 13:1, 3-7).

Because of the limitations of civil government, God sometimes works through other means to punish sin. Sometimes the natural consequences of evil acts are in themselves sufficient punishment, and no other action is necessary. At other times God removes His restraining hand in a measure from the agencies of evil, so that a train of circumstances arises that will punish sin with sin (see PP 728). Then, again, He intervenes directly as in the case of Uzzah (2 Sam. 6:7), and of Ananias and Sapphira (Acts 5:1-11), or appoints certain individuals to carry out sentences upon evil, as in the case of Jehu.

The fact that the commission to Jehu to punish the wicked crimes of Ahab and his house came from Heaven does not mean that Heaven sanctioned all the details of the procedure by which Jehu carried out the command. Likewise, when God removes His restraining hand and permits sin to punish sin, it must not be concluded that He prompts the wicked acts that follow (PP 739). See further PP 324-326.

Sons of the brethren of Ahaziah. See on 2 Kings 10:13, 14. If these were the sons of the king’s literal brothers, they were small children escorted by these “princes of Judah.” But it is probable that the term “brethren” is here employed in a broad sense to include such relatives as cousins as well as nephews of the king. There were 42 persons in this group who were slain.

9. Sought Ahaziah. Ahaziah was wounded by his pursuers at “the going up to Gur,” near Ibleam (2 Kings 9:27), while evidently fleeing south toward Jerusalem. He changed his course, for he was taken in hiding, but was apprehended and taken to Jehu. On the possible route of his flight see on Kings 9:27.

Buried him. His burial was “in his sepulchre with his fathers in the city of David” (2 Kings 9:28). It thus seems that Ahaziah was buried in the sepulchers of the kings, unlike his father Jehoram, to whom this final honor was refused (2 Chron. 21:20).

To keep still. Better, “to retain.” There was none of Ahaziah’s posterity who was able to rule the kingdom. He was only about 23 years old at his death (see 2 Kings 8:26) and thus would have no sons old enough to take the throne. This observation forms the introduction to the narrative of Athaliah’s usurpation of the crown.

10. When Athaliah saw. Verses 10-12 describe Athaliah’s seizure of the government. The parallel record is found in 2 Kings 11:1-3 (see comments there).

Destroyed. Heb. dabar, literally, “spoke,” which some have interpreted as “plotted against,” or “pronounced sentence.” More likely, with a number of Hebrew manuscripts, the LXX, the Syriac, the Targums, and Kings 11:1, we should read ’abad, “destroyed.”

11. Daughter of the king. That is, of King Jehoram (2 Kings 11:2).

The wife of Jehoiada. This information is not found in Kings. The fact that Jehoshabeath was the wife of Jehoiada the priest helps to explain her loyalty to the seed of David and also shows how she was in a position to hide the infant prince for so long a time.

1. In the seventh year. This chapter deals with the fall of Athaliah and the succession of Joash. It is parallel to Kings 11:4-20. The two accounts are essentially the same, although there are important points of difference. For further information, see on 2 Kings 11.

Strengthened himself. Took courage and braced himself for the ordeal with Athaliah.

The captains of hundreds. Five men are named. Their names are not given in Kings, where, however, the information is given that Jehoiada “fetched the rulers over hundreds, with the captains and the guard” (2 Kings 11:4). The five men were probably captains of the 500 men comprising the bodyguard of Athaliah. The primary responsibility of the royal bodyguard was, of course, to guard the life of the king. The parallel passage in 2 Kings 11:4 adds the interesting detail that Jehoiada “took an oath of them in the house of the Lord, and shewed them the king’s son.” Having seen the real king, the captains of the bodyguard now entered into a covenant with Jehoiada that their loyalty henceforth would be pledged to him.

2. All the cities. A large number of Levites and other trusted individuals were brought to Jerusalem, probably under color of some religious festival, where they could support the high priest in the coming test of strength with the queen.

3. All the congregation. That is, all the assembly of Levites, the leading men of the nation, and the captains of the royal guard (2 Kings 11:4).

4. Ye shall do. The narrative in Chronicles gives the instructions that were issued to the priests and Levites. The writer of Kings gives the orders that were issued to the palace guards (2 Kings 11:5-8). There is a certain correspondence in the orders issued to the two groups, but they are not exactly parallel. The Levites were to be divided into three groups.

5. King’s house. In 2 Kings 11:5 the “king’s house” seems to apply to the palace, where a part of the royal guard would be expected to be on duty. In Chronicles, however, the term may have been applied to the quarters where the young king was concealed in the Temple precincts. For a group of the Levites to have been stationed at the palace to keep watch on developments there might have created instant suspicion and given Athaliah the opportunity to take effective retaliatory measures against the conspirators.

Gate of the foundation. The location of this gate is not known.

In the courts. This was the usual procedure. None except the most trusted individuals were to be allowed in the vicinity of the new king at the time of his coronation.

6. Save the priests. This directive further emphasizes the foregoing instruction (v. 5). It was of vital importance that no unauthorized individual should have access to the Temple premises.

8. All Judah. That is, the officials of Judah represented there.

On the sabbath. See on 2 Kings 11:5, 7.

Dismissed not the courses. The courses of priests and Levites who had completed their duties and would normally have been dismissed were retained for the present emergency to assist those who were just beginning their duties. On these courses of priests and Levites see 1 Chron. 24, 25.

9. Spears. Compare 2 Kings 11:10.

10. Along by the altar. See on 2 Kings 11:11.

11. Brought out the king’s son. The young prince was brought out of the Temple, where he had been kept in hiding.

The testimony. Probably a copy of the law (see on 2 Kings 11:12).

God save the king. See on 2 Kings 11:12.

12. When Athaliah heard. Verses 12-15, which describe the fate of Athaliah, are almost identical with 2 Kings 11:13-16. See comments there.

16. Made a covenant. Verses 16-21, dealing with the renewal of the covenant with Jehovah, the abolition of the worship of Baal, and the setting of the king upon his throne are parallel with 2 Kings 11:17-20.

Between him. The parallel passage reads, “between the Lord” (2 Kings 11:17). In this instance Jehoiada represented the Lord, for the covenant that was made was between the Lord on the one side and the king and the people on the other.

There was also a covenant between king and people (see on 2 Kings 11:17).

17. To the house of Baal. See on 2 Kings 11:18 for the destruction of this temple.

18. Appointed the offices. This verse and the following are an expansion of the brief notice in 2 Kings 11:18: “And the priest appointed officers over the house of the Lord.” A description is here given of the restoration of the regular services of the Temple that had been seriously neglected during Athaliah’s reign (2 Chron. 24:7).

The priests the Levites. The ancient versions read, “the priests and the Levites.” This construction seems required, since it was the duty of the priests to offer the burnt sacrifices (Num. 18:1-7) and of the Levitical musicians to praise the Lord with song (1 Chron. 23:5; 25:1-7).

Had distributed. David had divided the priests and Levites into various courses (1 Chron. 23:6; 24:3; 25:1).

Singing. The Pentateuch does not contain a record of the musical services to be performed in the sanctuary, and it appears that these were first established by David (see 1 Chron. 16:4-6, 37, 41, 42; 23:5; 25:1, 6, 7; 2 Chron. 29:25, 26).

19. Porters. That is, gatekeepers.

None which was unclean. Compare v. 6, and Lev. 5:2, 3; Deut. 24:1.

1. Joash. This chapter dealing with the reign of Joash is parallel with 2 Kings 12. The same general order prevails, but here important details are added (vs. 3, 7, 15-22).

Seven years old. This detail occurs as the last item of the preceding chapter in the record in Kings (2 Kings 11:21). The other details of the verse are the same as in 2 Kings 12:1, with the exception that the synchronism of the accession of Joash in the 7th year of Jehu is found only in Kings.

2. All the days of Jehoiada. “All his days wherein Jehoiada the priest instructed him” (2 Kings 12:2).

4. To repair the house. This statement implies that during the reigns of the previous apostate rulers—Jehoram (ch. 21:6), Ahaziah (ch. 22:3, 4), and Athaliah (ch. 22:10)—when the service of Baal was encouraged (v. 7), the Temple had been allowed to fall into a state of disrepair.

5. Gather of all Israel money. Compare 2 Kings 12:5: “Let the priests take it to them, every man of his acquaintance.” It seems that a general collection was to be taken for the Temple throughout the country, with each Levite taking it locally, of the people of his acquaintance.

From year to year. The repair of the Temple was a major affair, and the collections would cover a number of years.

Hasten the matter. In its state of disrepair the Temple was a reproach to the people and an insult to Jehovah. A devoted priesthood and a consecrated people should have made the repair of the Temple their first business.

Hastened it not According to 2 Kings 12:6 the Temple had not yet been repaired in the 23d year of the reign of Joash. It is implied here that the Levites were responsible for the delay.

6. Called for Jehoiada. It was evidently the king who was primarily concerned about the work of repair on the Temple. As chief priest, Jehoiada should have made this his major concern, but the priests had probably become more interested in their own affairs than in the work of the Lord.

The chief. That is, head of the priests.

Commandment of Moses. These regulations assigned a half-shekel tax for the service of the sanctuary (Ex. 30:13-16). According to 2 Kings 12:4 moneys received from “the dedicated things”—from individuals who had made vows to the Lord or who had dedicated certain animals or objects to Him (see Lev. 27:2-28)—had also been assigned to this project. In addition there were freewill offerings. According to 2 Kings 12:7, 8, the priests had been receiving money from the people but had not turned it over for the work of Temple repair.

7. Broken up the house. This item is not found in Kings. It seems that during their father’s reign Ahaziah and his elder brothers had carried out their mother’s designs against the Temple.

Upon Baalim. It was evidently the purpose of Athaliah to do away with the worship of Jehovah and to substitute in its place the worship of Baal. That a temple for Baal had been built is evident from ch. 23:17.

10. All the princes. It appears that the leading promoters of this project were princes and other secular leaders rather than priests. When once the people caught the spirit of the work, they found joy in giving for so worthy a cause. In this work they were engaged in the service of God, and the joy of the Lord filled their hearts.

11. At what time. Whenever the chest was full, it was brought by Levites to a royal office, where it was emptied in the presence of the high priest or his deputy and a royal scribe. The money was then weighed and placed in bags (see on 2 Kings 12:10, 11).

12. The king and Jehoiada. It is clear from this that the final supervision of the proceedings was in the hands of the king and the high priest. Both appeared to be men of uprightness and integrity, who could be counted upon to see that the money was properly handled, without irregularities.

Masons and carpenters. It is evident from these varied categories of workmen that the Temple must have been in need of extensive repairs. It had probably been partially demolished to provide materials for the temple of Baal (see v. 7 and ch. 23:17).

14. The rest of the money. So much money had been gathered that it was not all needed for the repair of the building. The king and the high priest again were consulted as to the disposition to be made of the surplus funds.

Chronicles makes no mention of the fidelity of the trusted deputies, of whom no accounting was asked, or of the fact that the priests continued to receive certain moneys assigned to them (2 Kings 12:15, 16).

Vessels for the house. See on 2 Kings 12:13.

Offered burnt offerings. The usual Temple ritual continued till the death of Jehoiada.

15. But Jehoiada waxed old. This section (vs. 15-22) dealing with the death and burial of Jehoiada and of the apostasy of Joash after the aged priest’s death, is not found in Kings.

An hundred and thirty. From the days of the Exodus downward, the Bible contains no record of anyone’s having reached an age equal to that of Jehoiada. Since Joash reigned 40 years (v. 1), Jehoiada must have been over 90 years old when the plot against Athaliah was carried into execution and Joash placed on the throne.

16. Among the kings. This was an unusual honor. It was doubtless due in part to the respect in which he was held for his religious devotion, to his services to the nation in connection with the overthrow of Athaliah and the placing of Joash upon the throne, to his connection with the royal family through his young wife (ch. 22:11; cf. ch. 22:2), and to the fact that he must have practically held the office of king for some 10 or 12 years, till Joash became old enough to reign.

17. Came the princes. They came for the purpose of asking some particular favor of the king. The next verse clearly reveals the nature of their petition.

18. Left the house of the Lord. Jehoiada had carried the nation with him in his religious revival, but for many the worship of Jehovah was only a form. Inwardly they were still devoted to idolatry.

Wrath came upon Judah. The Lord could not allow His blessing to rest upon His people when they apostatized from Him and worshiped idols. His protecting hand was therefore withdrawn, and judgments were allowed to overtake the nation.

19. Yet he sent prophets. In His goodness God endeavored to bring His people back to the ways of righteousness. Prophets were sent to make clear the results that would follow if the people continued their disobedience. Only one of these prophets, Zechariah (v. 20), is known by name.

20. The priest. That is, the high priest. Jehoiada was the high priest, and Zechariah was his son. It is a testimony to the fidelity of Jehoiada that he had a son upon whom the Lord could bestow the high honor of the gift of prophecy.

Stood above the people. In order better to gain the attention of the people, Zechariah had taken a position above them. When Ezra read the law to the people he stood upon a platform of wood made for this purpose (Neh. 8:4).

Why transgress ye? The question was one of rebuke. Why transgress when transgression will bring ruin (see Eze. 18:31)?

He hath also forsaken. God does not force His presence and blessing upon anyone. When men refuse His guidance the Lord withdraws His Spirit from them, and then they are left to the mercies of the cruel master whom they have chosen.

21. Commandment of the king. Jehoiada had saved the life of the infant king and elevated him to the throne, and now the king had so little gratitude for the kindness that had been shown him that he ordered the death of the son of his benefactor.

23. The end. Heb. tequpah, literally, “a period of change,” such as the equinox, and hence the end of the year (see Ex. 34:22).

Host of Syria. See on 2 Kings 12:17.

24. Small company. This verse is explanatory of v. 23. Only a small detachment of the invading army defeated a large army led by the princes of Judah. The princes were slain (v. 23), and judgment was thus meted out against the apostate national leaders (see v. 17).

With his faithful few Gideon had destroyed a great host of the Midianites (Judges 7). But when God’s people apostatized, the Lord’s protection was withdrawn and a great host of Hebrews fell into the hands of a small number of the enemy.

They executed judgment. The Lord permitted the enemies of Judah to mete out judgment upon Judah, as He later employed Assyria for a similar purpose (see Isa. 10:5-7; see on 2 Chron. 22:8).

25. When they were departed. Joash kept the invading army of Syrians from sacking Jerusalem itself by sending Hazael the treasures of both Temple and palace (2 Kings 12:18).

Great diseases. Joash had probably been seriously wounded by the Syrians.

Sons of Jehoiada. It seems that other sons of Jehoiada may have been involved in the fate of Zechariah.

Slew him on his bed. This was in the house of Millo (2 Kings 12:20). Millo was probably a strong fortified area in the City of David. David (2 Sam. 5:9; 1 Chron. 11:8) and Solomon (1 Kings 11:27) had worked on Millo.

Sepulchres of the kings. Joash, who had begun his reign with such great promise, was refused the honor of burial in the royal sepulchers. Compare ch. 21:20, which states that Jehoram likewise was refused burial in the sepulchers of the kings because of his evil deeds.

26. Jehozabad. See on 2 Kings 12:21.

27. The burdens laid upon him. That is, the prophetic messages spoken against him. The word here translated “burden,” maśśa’, comes from the root naśa’, which means “to lift up.” From the idea of lifting up the voice, maśśa, developed “utterance.” Maśśa’ is frequently used of prophetic utterances (Isa. 15:1; 17:1; etc.) and is twice translated “prophecy” (Prov. 30:1; 31:1).

Story. Heb. midrash, an “exposition,” or “commentary.”

1. Amaziah. This chapter, dealing with the reign of Amaziah, is parallel to 2 Kings 14:1-20. The parallels are particularly close in vs. 1-4, which correspond to 2 Kings 14:2-6; vs. 17-24, which correspond to 2 Kings 14:8-14; and vs. 25-28, which parallel 2 Kings 14:17-20. However, there are a number of important items not found in Kings, particularly in vs. 5-10, 13-16.

2. But not with a perfect heart. “Yet not like David his father: he did according to all things as Joash his father did” (2 Kings 14:3). Of both Joash (2 Chron. 24:2) and Amaziah it is said that they did “that which was right in the sight of the Lord,” but neither of these kings was wholehearted in his service, at least not during his entire reign. Each portrayed outstanding weaknesses and had to pay the penalty for his shortcomings. The failure of Amaziah to remove the high places is not mentioned (cf. 2 Kings 14:4).

5. Gathered Judah together. Verses 5-13 discuss the military strength of the nation and an attack on Edom. For the most part this section is peculiar to Chronicles. In Kings the record of war with Edom constitutes a single verse (2 Kings 14:7).

Three hundred thousand. Compare this number with the total under Jehoshaphat (ch. 17:14-18), of probably 580,000 (see on ch. 17:14), and the 580,000 warriors of Asa (ch. 14:8). Undoubtedly the manpower of the nation had greatly declined during the disastrous wars of Jehoram and Joash (see chs. 21:8, 16; 24:23, 24).

6. Hundred thousand. Only a short time before, the army of Israel under Jehoahaz is said to have numbered 50 horsemen and 10,000 infantry (2 Kings 13:7). This number evidently constituted, not the number of men available for war in Israel, but the standing army left after the disastrous war with Syria. The fact that Amaziah was compelled to hire a force to swell the size of his army clearly indicates that 300,000 constituted approximately the available manpower of Judah at this time (v. 5).

7. Go with thee. Numbers alone do not constitute strength. The forces of Judah with God would be far stronger than they would be with the addition of the contingent from Israel without the presence and help of the Lord.

All the children of Ephraim. This is added as an explanation, and shows that the term “Ephraim” is employed as a synonym for the nation of Israel (see Hosea 5:11, 14; 6:4).

8. If thou wilt go. The prophet was saying in effect, “but if you insist on going, thinking that in this way you will be strong, go ahead, employ all your strength, and you will still not succeed.” God’s messenger endeavored to cause Amaziah to realize the folly of depending upon human help without the help of the Lord (see ch. 16:7-9).

Power to help. Some of the greatest defeats that have come to God’s people have resulted from their failure to remember that the Lord has power to help (see Num. 13:31-33; 14:1, 29-33).

9. For the hundred talents. This was a typical human reaction. Amaziah should have thought more of what was right or wrong than of the payment that had been made to the king of Israel, which would now prove to be a complete loss. But even if the men of Israel had accompanied him on the campaign to Edom, Amaziah would have been no better off. One foolish act can never be atoned for by another.

10. Greatly kindled. It could hardly have been otherwise. Amaziah could have told them the true reason for their dismissal, that the Lord was not with Israel (v. 7) and that their presence would bring defeat (v. 8). This, of course, would have angered them. Or, as was probably the case, he did not give a reason. This would lead them to suppose that they had been dismissed because their good faith had been questioned. The result would likewise have been anger on their part.

11. The valley of salt. The valley of salt (see 2 Sam. 8:13; 1 Chron. 18:12) was probably near the Dead Sea (see on 2 Kings 14:7). The record in Kings also states that they took Selah, which means “Rock.” This is probably the famous region of Petra, about 50 miles (80 km.) south of the Dead Sea. “Petra” is the Greek name for “rock.” Selah was probably the site of the Edomite capital at that time.

12. Top of the rock. This was probably some cliff overhanging the town of Petra. Edomite Selah lay on the steep mountain Umm al Biara, the only place where ancient remains of this period have thus far been found. This massacre of the prisoners is not mentioned in Kings, but is quite understandable in view of the savage warfare of those days (see 2 Kings 8:12; Amos 1:11, 13).

13. Samaria even unto Beth-horon. Neither of these places is on the line of march for an army returning from the road to Edom to the country of Israel, for Samaria was the capital of Israel lying 35 mi. north of Jerusalem, and the two Beth-horons lay 10 and 12 mi. northwest of Jerusalem. If the troops had been dismissed before the march to Edom began, the forces of Judah would have been in a position to counter the depredations of the dismissed Israelites. It is possible that after the Israelites had returned to their country they were sent out from King Jehoash in Samaria to institute a raid against Judah, whereupon the incensed soldiers fell upon the inhabitants of the border area around Beth-horon.

14. Brought the gods. This section (vs. 14-16) dealing with Amaziah’s worship of the Edomite gods is not found in Kings. It was common practice to carry off the gods of conquered countries, not necessarily for purposes of worship but as trophies of victory.

To be his gods. Such is the folly and perfidy of man. The Edomite gods had been unable to provide their people help against the attack from Judah, while Jehovah had given Amaziah a great victory over Edom, yet the king bowed himself in worship before these captured Edomite idols.

16. Be smitten. The prophet’s rebuke would result either in humble repentance if the message were accepted, or in anger and bitterness if it were rejected. Amaziah refused to listen to reason or the voice of God, and apparently was on the verge of ordering the prophet put to death.

Determined to destroy. It was revealed to the prophet that Amaziah’s base defection would not be passed by with impunity and that divine judgment had been decreed against him.

17. Took advice. But not with God. Having forsaken the Lord, he turned for counsel to men whose advice was contrary to the divine will and which brought upon him the judgments God had determined. Verses 17-24, dealing with Amaziah’s rash challenge to Jehoash and Amaziah’s disastrous defeat, are parallel to 2 Kings 14:8-14 (see comments there).

Let us see one another. This was a challenge to war.

18. The thistle. See on 2 Kings 14:9 for this parable.

20. Of God. See on ch. 22:8. The king of Judah had judgment decreed against him because of his worship of the gods of Edom (v. 16), and the Lord chose this method of allowing judgment to fall.

21. Beth-shemesh. A town 15 mi. west of Jerusalem (see on 2 Kings 14:11).

23. Took Amaziah. See on 2 Kings 14:13.

24. With Obed-edom. For a Levitical clan by this name see 1 Chron. 26:4, 8, 15.

25. Fifteen years. This is an unusual chronological statement. Nowhere else (except in the parallel passage of 2 Kings 14:17) are we told that a certain king of Israel or Judah lived a certain number of years after the death of some other king. Some have assumed that although the Bible says that Amaziah “lived” after the death of Joash, it does not affirm that he reigned; that it is improbable that Amaziah was released immediately after his capture; that at this time the people of Judah probably placed Uzziah, the 16-year-old son of Amaziah, upon the throne (see on ch. 26:1); that Amaziah was probably not released till after the death of Joash, at which time he may have been allowed to return to his country, to live for 15 years. If this reconstruction is correct, it provides a reasonable explanation for a coregency at this time.

Verses 25-28, dealing with the close of the reign of Amaziah, are parallel to 2 Kings 14:17-20.

27. After the time. Or, “from the time.” The LXX and the Old Latin versions support the reading, “in the time.” No precise time can be fixed by the Hebrew preposition min, here translated “after,” since it may denote any time after the beginning of the apostasy (see Gen. 4:3; Hosea 6:2; Judges 11:4; Isa. 24:22). Some assume that Amaziah turned away from the Lord (2 Chron 25:14-16) upon the occasion of his worship of the gods captured in the Edomite campaign; that it was at that time he sent his rash challenge to Joash and engaged in the foolhardy war that brought a disastrous defeat to his nation and resulted in his own capture (vs. 17-23); that it was at that time that there was formed against him the conspiracy which placed his 16-year-old son, Uzziah, upon the throne. Hence the brief record would appear to mean that his death followed almost immediately upon the beginning of the conspiracy; yet the time statement in v. 25 and the opening clause of v. 27 have led some to believe that his flight to Lachish, where he was slain, did not take place till 15 years after the death of Joash, hence even more than 15 years after the conspiracy began. However, that the conspiracy began this early cannot be definitely established from available information.

1. Uzziah. Nearly all of this chapter is additional to the record of Uzziah’s reign found in 2 Kings 14:21, 22 and 15:1-7. The separation of the record of Uzziah’s reign into these two sections in Kings, with the narrative of Jeroboam’s reign coming in between (2 Kings 14:23-29), has led some to the conclusion that the items concerning Uzziah that are found in 2 Kings 14:21, 22 occur as an appendage to the account of Amaziah’s reign, and that the second introduction of Uzziah’s reign, coming after the account of Jeroboam II, may indicate that Uzziah had a period of coregency with his father, with the second entry referring to the beginning of his sole reign. The name Uzziah is used uniformly in Chronicles, except in 1 Chron. 3:12, where the name Azariah appears in a genealogy. In the Assyrian records the term Azriau, now generally identified as Azariah, is used. Except for the spelling “Azariah,” 2 Chron. 26:1, 2 is identical with 2 Kings 14:21, 22.

2. Eloth. A city on the Gulf of Aqabah not far from Ezion-geber (see on 2 Kings 14:22).

3. Sixteen years. Verses 3 and 4 are parallel to 2 Kings 15:2, 3. The synchronism with Israel (2 Kings 15:1) is, as usual, not included in Chronicles, since the latter does not deal with the reigns of the northern kingdom.

5. Zechariah. This is the only mention of this prophet.

Sought the Lord. Such statements, which constantly point out the blessings of obedience and the bitter fruitage of transgression, are characteristic of Chronicles.

6. Against the Philistines. Verses 6-15 deal with Uzziah’s military adventures, his public works, and his strength in arms. This section is found only in Chronicles and is an important contribution to information regarding the nature of Uzziah’s reign. It is thought that “Azriau of Iauda” in the Assyrian records was Azariah (Uzziah)of Judah. If so, these records (see on 2 Kings 14:28; 16:5) confirm the picture given in the Bible of Uzziah’s military importance.

7. Philistines. The Philistines and Arabians are also named together in chs. 17:11; 21:16.

Gur-baal. This place is unknown, though some think that it was probably a place in Edom.

The Mehunims. These were the people of Maon, in the vicinity of Mt. Seir (see on ch. 20:1).

8. The Ammonites. Compare ch. 20:1, where the Ammonites are mentioned as forming one group of a confederacy that attacked Jehoshaphat.

9. Towers in Jerusalem. Walls in Oriental cities still have great towers at the city gates. These are for the housing of troops and the storage of arms in times of emergency. The gate here mentioned was probably at the northwest corner of the city (see ch. 25:23).

The valley gate. This was probably the gate at the southwest corner (see Neh. 2:13; 3:13). See The Walls of Jerusalem in Nehemiah’s Day.

Turning of the wall. Compare Neh. 3:19, 20, 25. Some think this tower was on the eastern side of Zion, at a bend in the wall, and thus served to defend both Zion and Mt. Moriah against attacks from the southeast.

10. In the desert. That is, in the grazing areas. The towers were for protection against marauding bands of Bedouins.

Plains. Heb. mishor, “level ground,” sometimes applied to the fertile tableland between the Arnon and Heshbon (see Deut. 3:10; 4:43; Joshua 13:9, 16, 17, 21; 20:8; Jer. 48:8, 21), but here a territory in Judah is evidently referred to.

Carmel. This word should probably be translated “orchards.” However, there was a place called Carmel in Judah 7 mi. south of Hebron.

13. An army. The size of the army, 307,500 men, is comparable to the size of Amaziah’s army of 300,000 men (ch. 25:5), but is considerably less than the armies attributed to Asa (ch. 14:8) and Jehoshaphat (ch. 17:14-18).

With mighty power. If Uzziah was the Azriau of the Assyrian inscriptions, he must have been the dominating figure in Western Asia during the reign of Tiglath-pileser III (745-727). See on 2 Kings 14:28.

14. Slings to cast stones. Literally, “for stones of slings.” Perhaps stones for use in slings are meant.

15. Engines. These may have been similar to the later Roman catapult, or ballista.

Spread far abroad. Tiglath-pileser III has a number of references to “Azriau of Iauda” (see on v. 13).

16. Transgressed against the Lord. Under ordinary circumstances only the priests were allowed to enter the Temple, and only they were permitted to offer incense on the golden altar before the veil (see Num. 18:1-7). Uzziah was guilty of presumption in his attempt to assume this sacred priestly prerogative.

17. With him fourscore priests. Uzziah had probably entered the Temple with a considerable retinue and might have made an endeavor to resist the high priest’s attempt to expel him, but Azariah was prepared to resort to force if necessary.

18. For thine honour. Transgression is never an honor but a shame. Uzziah marred his noble record by his sin in the latter part of his reign.

19. Was wroth. One sin almost invariably leads to another. The priests were doing their duty in endeavoring to restrain the king from offering sacrifice. But that he, the king, should be thus restrained filled him with violent wrath.

Leprosy even rose up. While the king stood before the Lord with his heart filled with wrath and rebellion, a visitation from God came upon him. Smitten with leprosy, he realized with horror that the hand of God had touched him.

20. Thrust him out. Seizing the smitten king, the priests were prepared to thrust him forcibly from the Temple. In terror Uzziah hastily withdrew.

21. Several house. That is, a separate house. Lepers were not permitted by Hebrew law to dwell with others, but must abide alone, anciently, “without the camp” (Lev. 13:46).

Cut off. Never again was the king permitted to enter the sacred precincts of the Temple.

Over the king’s house. Jotham became regent, ruling the country from the time that his father was stricken with leprosy.

22. Isaiah. Isaiah received his glorious vision of God “in the year that king Uzziah died” (Isa. 6:1). Since he seems to have continued his prophetic ministry up to the reign of Esarhaddon (Isa. 37:38), who came to the throne of Assyria in 681 b.c. he must have been a young man when he began his work about 740 (see PK 305, 310).

23. Field of the burial. “In the city of David” (2 Kings 15:7). The meaning is probably that Azariah was buried in a burial plot belonging to the kings, but not in the royal tombs themselves.

1. Jotham. This chapter, dealing with the reign of Jotham, is parallel to 2 Kings 15:32-38, but is more complete. Kings mentions one item not found in Chronicles, namely, the measures of Syria against Judah (2 Kings 15:37).

2. Into the temple. That is, Jotham did not illegally go into the Temple as his father had done before him (ch. 26:16-20).

Did yet corruptly. The writer of Kings further explains this item by stating that “the people sacrificed and burned incense still in the high places” (2 Kings 15:35). The utterances of the prophets of this period give evidence that there existed a deep-seated moral corruption that was sapping the strength of the nation (Isa. 1:4, 21-24; Hosea 4:1, 2; Micah 3:10-12).

3. High gate. Probably the gate in the northern wall of the Temple court (see Jer. 20:2; Eze. 9:2).

Ophel. The northern part of the southeastern hill of Jerusalem.

4. Built cities. Evidently for defense and protection against both Israel and Syria, and against the rising power of Assyria which, under Tiglath-pileser III (745-727), was at this time taking an active interest in the affairs of Western Asia.

Castles. That is, forts. Both Uzziah and Jotham displayed an unusual anxiety to fortify the country (see ch. 26:9-15). The prophets of the time denounced the popular confidence that was being placed in fortifications and human might (Hosea 8:14; Isa. 2:15; cf. 17:3, 4).

5. Ammonites. After the death of Uzziah the Ammonites probably refused the accustomed payment of tribute (ch. 26:8), but Jotham reduced them again to submission.

And the third. For three years Ammon continued to send tribute to Jotham and then presumably stopped. This is believed to have occurred at the time Ahaz took over the throne after Jotham’s sole reign (of probably only 4 years). The total length given for Jotham’s reign is 16 years (vs. 1, 8), but for the first period of it—quite likely for about 12 years—Jotham is believed to have been coregent with Uzziah. On Jotham’s 20 years versus his 16 years (2 Kings 15:30, 33), see Vol. II, p. 150.

6. Prepared his ways. Characteristically the chronicler points out the cause of prosperity—consecration to the Lord.

7. All his wars. In the latter part of his reign Jotham was forced to contend with encroachments from both Israel and Syria (2 Kings 15:37).

1. Ahaz. This chapter, dealing with the reign of Ahaz, is parallel to 2 Kings 16. The account in Chronicles is, on the whole, fuller than that in Kings, but does not mention a few details there given.

2. Images for Baalim. See on Judges 2:11; see also 1 Kings 16:31; 2 Kings 1:2; 2 Chron. 21:6; 22:3; 24:7.

3. Valley of the son of Hinnom. This valley was west and south of Jerusalem (see Joshua 15:8; 18:16). It was the scene of some of the most cruel and revolting rites, probably derived from Canaanite worship.

Burnt his children. Apparently sacrificed as burnt offerings to Molech (see on Lev. 18:21; 20:2; Deut. 18:10; 32:17). Human sacrifice was one of the most terrible abominations of Palestine, and in the period of Judah it became a not uncommon feature of religious worship (Jer. 7:31; 19:2-6; 32:35; Eze. 16:20, 21).

5. Delivered him. See on ch. 22:8.

6. Forsaken the Lord. When the protection of the Lord is withdrawn, man discovers to his sorrow that the master he has chosen can be exceedingly cruel. After such heavy losses, there was nothing to prevent Syria and Israel from besieging Jerusalem. However, they did not take it (2 Kings 16:5). It was the object of the allies to depose Ahaz and set up a new ruler of their own (Isa. 7:6). The panic of Ahaz is vividly described in Isa. 7:2.

7. Governor of the house. Evidently the chief officer of the palace (see 1 Kings 4:6; 18:3).

Next to the king. Compare 1 Sam. 23:17; Esther 10:3. The deaths of these three prominent personages are mentioned because of their close connection with Ahaz. The blow that struck them struck the king.

8. Two hundred thousand. These were women and children taken as slaves.

9. A prophet. This whole section (vs. 9-15), dealing with the return of the prisoners, is found only in Chronicles.

Wroth with Judah. The Lord desired Israel to know that it was not because of their prowess that they had been victorious in this campaign, but because of Judah’s sin. God’s protecting hand had been withdrawn from Judah; hence it was possible for Israel to triumph over her.

In a rage. The fact that the Lord’s protection had been withdrawn from Judah did not justify Israel in the severe and cruel measures she had taken against her neighbor. The Lord is a God of infinite justice, “longsuffering, and of great, mercy, forgiving iniquity and transgression, and by no means clearing the guilty” (Num. 14:18). The Lord allowed Assyria to be the instrument for the punishment of His people, but in turn predicted that He would “punish the fruit of the stout heart of the king of Assyria” (Isa. 10:5-12; see on 2 Chron. 2:8).

10. Are there not with you? Do you not have trespasses of your own against the Lord which likewise merit judgment? Are you yourselves so completely guiltless that your indignation against your brethren can be justified in the sight of Heaven?

11. Deliver the captives. Through Moses the Lord had expressly forbidden the Israelites to reduce their brethren to bondage (Lev. 25:42-46).

Upon you. Israel had witnessed the fate that befell the people of Judah when the wrath of the Lord was upon them. The fact that God’s wrath was now directed against Israel made some of the heads of the nation think seriously.

12. Heads. The patriarchal chiefs of the northern tribes here referred to as “Ephraim” (see Isa. 7:2, 5, 9; Hosea 5:9-14).

15. City of palm trees. Compare Deut. 34:3.

16. Kings of Assyria. Verses 16-21, dealing with the appeal of Ahaz for help from Assyria, are parallel to 2 Kings 16:7-9. See also Isa. 7, 8.

18. The Philistines. Having been smitten by Uzziah (ch. 26:6), the Philistines were evidently eager to retaliate. The cities they took were in regions often in dispute between Judah and Philistia.

They dwelt there. These were not merely minor border raids but serious attacks in which the areas seized were occupied and held for a time.

20. Tilgath-pilneser. This was Tiglath-pileser III (745-727 b.c.), one of the greatest conquerors among Assyrian emperors. According to the Assyrian Eponym Canon, or limmu list (see Vol. II, pp. 55, 155), he came against the Philistines in 734 and against Damascus in 733 and 732. It is possible that these campaigns were undertaken in response to Ahaz’s urgent plea for help.

Strengthened him not. The king of Assyria was not interested in the welfare of Ahaz or the people of Judah. When he came against Philistia and Syria he sought to promote his own interests and those of his nation. The Assyrians were as ready to destroy the Hebrew nation as they were any other nation. This Ahaz and Hezekiah were soon to discover.

21. Helped him not. Ahaz learned to his sorrow that the rapacity of an Assyrian king was not easily satisfied, and that he had purchased to himself only sorrow and distress by his foolish course.

22. Trespass yet more. Instead of learning lessons from his distress, Ahaz became only more bitter and stubborn. From one evil he went on to another, leading his people down a path that could end only in ruin.

23. Gods of Damascus. Instead of coming to his senses and realizing that his distress was due to his forsaking the Lord, Ahaz became all the more angry and bitter against God, and followed a course that brought upon himself and his nation still severer judgments. When Tiglath-pileser captured Damascus, Ahaz went to that city to pay homage to the Assyrian king. While there he saw an altar of which he made a copy, and had it set up before the Temple in Jerusalem, moving the brazen altar from its place (see 2 Kings 16:9-16).

24. Cut in pieces. See on 2 Kings 16:17. There appears to have been a general destruction of the sacred vessels of the Temple.

Shut up the doors. Ahaz put a stop to the Temple services. The lamps were put out, the burning of incense ceased, and the sacrifice of offerings was discontinued (ch. 29:7).

Altars in every corner. The one great altar of burnt offering was a forceful method of impressing upon the minds of the people the doctrine of the one true God. Numerous altars in all parts of Jerusalem spoke unmistakably of the polytheism that Ahaz fostered.

25. High places. Compare vs. 2-4.

Provoked to anger. Compare Deut. 32:16, 17.

27. Sepulchres of the kings. Compare the treatment given to Jehoram, Joash, and Uzziah (chs. 21:20; 24:25; 26:23).

1. Hezekiah. The account of Hezekiah’s reign covers four chapters, 29-32. The contrast with the parallel account in 2 Kings 18-20 is striking. In Chronicles the main emphasis is upon Hezekiah’s religious reformation, to which three chapters (29-31) are devoted, while in Kings this topic is dealt with in a few verses (2 Kings 18:4-6). Only one chapter in Chronicles (2 Chron. 32) is devoted to a record of the civil affairs of the reign, while in Kings this is the subject of greatest emphasis (2 Kings 18:7 to 20:21). Thus 2 Chron. 29-31 is almost entirely new material, while ch. 32 is only a brief résumé of what constitutes practically the entire account of the reign in Kings.

Abijah. The shortened form “Abi” appears in 2 Kings 18:2.

3. First month. That is, Nisan, the first month of the sacred year, not the first month of his reign. On the numbering of the months and the method of counting the years of reign, see Vol. II, pp. 108, 109, 116, 138, 140.

Opened the doors. Hezekiah’s father, Ahaz, had closed these doors and discontinued the Temple services (ch. 28:24).

4. The east street. The place of meeting was probably an open area outside the eastern, or front, gate of the Temple enclosure (see Ezra 10:9; Neh. 3:26; 8:1, 3).

5. Sanctify now yourselves. Compare vs. 15, 34; ch. 30:3, 15, 17. David ascribed the calamity that attended his attempt to bring the ark to Jerusalem to the fact that the priests had not sanctified themselves. When next he was about to complete the removal he required that all the priests and Levites who took part in the ceremonies should sanctify themselves (1 Chron. 15:12-14).

Sanctify the house. This work included the removal of dirt and debris that had accumulated during the long period when the Temple was not in use (see vs. 15, 16).

The filthiness. In part mere dust and dirt, but it could also have included idolatrous objects (see 2 Kings 16:10-16).

8. Wrath. Compare ch. 24:18.

Delivered them to trouble. This Moses had foretold (see Deut. 28:15, 25, 37).

9. Fathers have fallen. See ch. 28:5, 6, 8, 17, 18.

10. A covenant with the Lord. An agreement that the nation would henceforth serve Jehovah. Such a covenant was entered into from time to time after periods of transgression (2 Chron. 15:12; 34:31; 2 Kings 23:3; Neh. 10:28, 29).

12. The Levites arose. See 1 Chron. 23:6 on the triple division of the Levites. This verse enumerates two members of each of the three great Levitical subtribes—Kohath, Merari, and Gershon.

13. Sons of Asaph. There was also a triple division of the Levites who were musicians (1 Chron. 25:1-6; 2 Chron. 5:12).

14. Sons of Heman. This verse names two Levites of each of the remaining musical guilds—the Kohathite Hemanites and the Merarite Jeduthites. These, with the preceding pairs, make up a total of 7 pairs, or 14 principal men, of the Levitical order (see 1 Chron. 6:18-47).

15. Gathered their brethren. As heads of their houses, they had the authority and responsibility of executing this task.

16. The inner part. The priests went into the most holy place as well as into the first apartment of the Temple to carry on the work of cleansing. Into these apartments the Levites might not enter.

Brook Kidron. This seems to have been used as a place for casting refuse (see 1 Kings 15:13; 2 Kings 23:12; 2 Chron. 15:16; 30:14).

17. Eight days. It seems that the first eight days were spent in cleaning the outside and the second eight days in cleansing the Temple itself. Thus by the 16th of Nisan the work of purification had been completed. It is clear that in this short period of only 16 days no major repairs of the Temple could have been effected. Such were evidently not needed at this time, for the Temple itself had probably not been allowed to fall into disrepair but had only become defiled by neglect.

18. Altar of burnt offering. Ahaz had removed this altar from its regular position and profaned it (2 Kings 16:14, 15).

Shewbread table. Only one table is here mentioned (see 2 Chron. 4:8, 19; cf. 1 Chron. 28:16; see on 1 Kings 7:48).

19. Did cast away. Compare 2 Chron. 28:24; 2 Kings 16:14, 17.

21. Seven bullocks. The various animals were apparently for both burnt and sin offerings (see 2 Chron. 29:23, 24; cf. Lev. 1:2, 3).

23. Laid their hands. Compare Lev. 4:4, 15, 24, 29.

24. To make an atonement. Compare Lev. 4:20, 26, 31, 35.

25. He set the Levites. He stationed the Levitical musicians in the Temple, restoring the ancient choral worship originally established by David (1 Chron. 25:1).

Of Gad. The information is not given elsewhere that the musical service of the Temple was established at the injunction of the prophets Gad and Nathan; but it is of interest to know that this important part of the Temple service was instituted in accord with the divine will as expressed by the prophetic messengers.

26. Instruments of David. Compare 1 Chron. 23:5; Amos 6:5.

With the trumpets. Compare Num. 10:8; 1 Chron. 5:24; 2 Chron. 5:12.

30. Asaph the seer. Asaph’s name appears in the introduction to several of the psalms (Ps. 50; 73-83).

31. Ye have consecrated yourselves. Literally, “You have filled your hand,” the “hand” presumably being the symbol of service.

Thank offerings. In the peace offerings and thank offerings the greater part of the victim belonged to, and was consumed by, the worshiper, his family, and friends in a joyous festival of thanksgiving (see Lev. 7:11-21). The burnt offerings were wholly consumed on the altar (Lev. 1:3-17).

34. Flay. Heb. pashaṭ, “to strip off”; used of an animal, “to skin.”

More upright. It is probable that the priests as a class were more deeply involved in the corruptions introduced during the reign of Ahaz than were the Levites.

35. In abundance. Another reason why the priests could not flay all the burnt offerings. They were also doubtless busily engaged with their many other activities, such as burning the fat of the peace offerings (see Lev. 3:3-5) and taking care of the drink offerings for the burnt offerings (Num. 15:3-5).

36. Rejoiced. David and the people rejoiced greatly over the offerings brought in for the building of the Temple (1 Chron. 29:9), and the people returned to their homes “joyful and glad of heart” after the dedication of the Temple (1 Kings 8:66). “All the princes and all the people rejoiced” when offerings were brought in to restore the Temple in the days of Joash (2 Chron. 24:10). There is no deeper and holier joy than that which comes from a participation with God in His service.

Prepared the people. They rejoiced over what God had done for the people in preparing their hearts for participation in the worship of that occasion and for bringing about a restoration of the Temple services, which for some years had been discontinued.

Done suddenly. Hezekiah had only recently taken the throne, and there had been little time to bring about a change from the apostasy of Ahaz to the present loyalty to Jehovah. The hand of God was seen in the sudden turn from indifference and hostility to joyous participation in the worship of God. This was truly ground for great joy.

1. Sent to all Israel and Judah. This shows Hezekiah’s concern not only for Judah but also for Israel. Having restored the worship in the Temple, he sent letters throughout the territory of Israel inviting its people to come to the Passover service.

To Ephraim and Manasseh. These were the principal tribes in the territory of the northern kingdom not yet carried into captivity. The tribes east of the Jordan and the northern tribes had earlier suffered deportation (2 Kings 15:29; 1 Chron. 5:26).

2. The second month. The work of cleansing and sanctifying the Temple was not completed till the 16th day of the 1st month (ch. 29:17), and the Passover service ordinarily began on the 14th day of the 1st month (Ex. 12:2, 6; Lev. 23:5). But in cases of emergency the law permitted individuals to observe the Passover on the 14th day of the 2d month (Num. 9:6-11).

3. At that time. That is, at its usual time, the 14th of Nisan.

5. Proclamation. Heb. qol, literally, “a voice.” The government of Judah decreed that word should be sent to the inhabitants of Israel inviting them to the Passover. The narrative does not imply that the proclamation itself was of the nature of an official decree. Hezekiah could hardly have made an official proclamation in Hoshea’s kingdom without the cooperation of the Israelite king, and the narrative indicates no such cooperation.

From Beer-sheba even to Dan. A similar expression had been in use during the judges period (Judges 20:1; 1 Sam. 3:20) and during the period of the united monarchy (2 Sam. 3:10; 17:11; 24:2; 1 Kings 4:25; 1 Chron. 21:2), but after the division of the kingdom this is the first occasion of its use in the narrative.

Of a long time. In the days of Rehoboam of Judah many of the faithful in Israel forsook their nation that they might worship the Lord at Jerusalem (ch. 11:16, 17), and in the days of Asa many Israelites again joined their brethren in Judah ch. 15:9). Jeroboam had established the worship of the golden calves at Bethel and Dan to keep his people from going to Jerusalem to worship (1 Kings 12:27-33), and Baasha fortified Ramah, near the border, to prevent the Israelites from falling away to Judah (2 Chron. 16:1). But now again, after so long a time, the situation was open for an invitation to worship at Jerusalem. Hoshea, a puppet of Assyria (see on 2 Kings 17:1), ruling over an already partly dismembered kingdom, was probably either too weak or too indifferent to interfere with Hezekiah’s messengers.

6. The posts. Literally, “the runners.”

That are escaped. When these words were written, the eastern and northern parts of the kingdom of Israel had already fallen into the hands of Assyria. Tiglathpileser III had come up against Israel in the days of Pekah, and had taken Galilee, all the land of Naphtali, and Gilead (2 Kings 15:29). Further, he had carried off the Reubenites, and the Gadites, and“ the half tribe of Manasseh” (1 Chron. 5:26). The feeble remnant that had escaped was given one more opportunity to repent (see PK 287-291) before the coming of Shalmaneser, who imprisoned Hoshea and began the final siege of Samaria (2 Kings 17:4-6; 18:9, 10).

10. Unto Zebulun. Reuben and Gad are not mentioned; possibly they had been deported more completely than the other tribes.

They laughed. The attitude of the northern tribes was, as a whole, one of hostility to God and His worship.

11. Divers of Asher. In spite of the general hostility, some from the northern tribes responded to Hezekiah’s gracious invitation and came to Jerusalem for the Passover service. No matter how widespread apostasy may be, the Lord always has a faithful few who remain loyal to Him (see Rom. 9:27; Rom. 11:3, 5).

12. Also in Judah. In Judah, in contrast with Israel, the people responded to the movings of the Holy Spirit and with one heart accepted the invitation to attend the Passover.

13. Unleavened bread. This feast, like the Passover, was normally observed in the first month, in the seven days following the Passover (Ex. 12:18; Lev. 23:5-8; Num. 28:16, 17).

14. Took away the altars. These were the altars that Ahaz had erected “in every corner of Jerusalem” (ch. 28:24). In the first year of his reign Hezekiah removed these altars devoted to false gods.

Into the brook Kidron. See on (ch. 29:16.

15. Were ashamed. It appears that up to this point many of the priests had neglected to purify themselves (ch. 29:34; 30:3), but now, shamed by the general ardor, they sanctified themselves by the purification ritual so as to be ready for participation in the paschal ceremonies.

16. Law of Moses. There are numerous references to the law in Chronicles (see ch. 23:18; 24:6; 14:4; 17:9).

Sprinkled the blood. Compare Lev. 1:5, 11, 15; 3:2, 8, 13.

17. Were not sanctified. The people from the northern tribes were for the most part involved in some sort of moral defilement from which they had not had the opportunity to cleanse themselves (v. 18).

Killing of the passovers. The Passover lambs were to be slain by “the congregation of Israel” (Ex. 12:6). However, in this instance they were slain by Levites in behalf of those members of the congregation who had not yet purified themselves.

18. Many of Ephraim. The enumeration of these tribes indicates the wide area covered by the messengers of Hezekiah in inviting members from the territory of the northern kingdom to attend the Passover at Jerusalem.

Otherwise than it was written. Those who were not purified were not permitted to eat the Passover at the regular season, but were permitted to eat it one month later (Num. 9:6, 7, 11). In this instance the Passover had already been postponed to the second month, so a special dispensation was made to the unpurified members of the northern tribes who were permitted to partake of the Passover offerings.

19. Prepareth his heart. This was the important item, rather than mere ceremonial purity. Everything was not done according to the strict letter of the law, but, circumstances having made that impossible, the spirit of the law was followed. God is reasonable, and true servants of His are men of reason and prudence. Everyone engaged in the work of the Lord will find that circumstances sometimes do alter cases, and extreme situations may arise where judgment and reason must replace a strict observance of the letter of the law. This is no excuse for laxity, but emergencies must be met as the circumstances require.

20. Hearkened to Hezekiah. The fact that the Lord heard Hezekiah’s prayer shows that spiritual sincerity in the sight of God is preferred to a cold and formal adherence to strict legal prescriptions.

Healed the people. The Lord pardoned the sins of those who truly sought Him (see Ps. 41:4; Jer. 3:22; Hosea 14:4).

21. Seven days. In accord with the Mosaic requirements (Ex. 12:18; 23:15; Lev. 23:6; Num. 28:17).

With great gladness. True religion brings to its devotee true joy and gladness. The services of religion should contribute to the happiness and satisfaction of all who participate in them. The Hebrew religious festivals were of such a nature as to bring holy pleasure to the people.

Loud instruments. Compare 2 Chron. 5:12, 13; 1 Chron. 15:28.

23. Other seven days. This was a voluntary addition to the requirements of the law, giving the people a two-week festival rather than the usual seven days. The additional feast was a result and sign of the abounding zeal and joy occasioned by the first seven days of festivities.

25. All the congregation. There were three classes of people present at this festival: (1) inhabitants of Judah, including common people, priests, and Levites; (2) inhabitants of Israel; (3) proselytes, both from Israel and from Judah.

26. Since the time of Solomon. The last previous occasion when it was possible for the people of both Israel and Judah to join in such a festival in Jerusalem was at the time of Solomon, when the kingdom was still united. After the disruption no common religious services that would include the citizens of both nations were possible, except as Israelites left the northern kingdom to migrate to Judah. Now the northern nation was so weakened that it again was possible for the Israelites who desired, to come to Jerusalem for worship.

27. Blessed the people. Probably with the priestly blessing commanded by Moses (Num. 6:22-27).

1. When all this was finished. When the Passover and the Feast of Unleavened Bread, which followed it, were over.

All Israel. The entire body of worshipers who were present, including those from the territory of the northern kingdom as well as Judah.

The images. Literally, “pillars,” common among the native Canaanite cults (see on Gen. 28:18).

The groves. The Asherim, or sacred trees. They were emblematic of physical fertility (see on chs. 14:3; 33:7).

In Ephraim. This blow against idolatry was struck in “all Judah and Benjamin,” and in addition, “in Ephraim also and Manasseh,” probably not as completely in the latter, inasmuch as the word “all” is used in connection with the territories of Judah. The question may be raised as to why such strong measures against the idolatrous system of religion were permitted in the apostate nation of Israel. These measures no doubt would have been impossible some years earlier. But Israel was now only a shadow of its former greatness. The major part of its territory had already been overrun by Assyria and multitudes of its people taken away captive; and now the weakened remnant of the nation was facing its final doom.

The judgments that had already fallen and the messages of the prophets had made their impression, even though the people had not been weaned from their idolatry (see PK 287, 336). But under these conditions there was possibly enough fear or apathy in the population to weaken their opposition to the zealous minority who returned from Jerusalem, destroying altars and images wherever they went.

Another possibility is that “all Israel that were present,” including the hosts of Judah and Benjamin, after going through the cities of the southern kingdom, were invited by the Israelite minority in attendance to extend the crusade to Israel. If groups from such a spontaneous popular rising had made flying raids on a number of high places in Ephraim and Manasseh, their success would not be surprising under the conditions existing at that time in the northern kingdom. Details are lacking, however, as to how the destruction of the Israelite idolatrous shrines was accomplished, and there is no indication that Hezekiah actually took any official action outside of his own kingdom, for “thus did Hezekiah throughout all Judah” (v. 20).

2. Appointed the courses. Hezekiah restored the system of service in rotation, as originally instituted by David (see 1 Chron. 23:6; 24:1; also 2 Chron. 8:14).

3. King’s portion. The reference is to the king’s contribution toward the regular offerings of the Temple (see 1 Chron. 23:31) commanded by Moses (Num. 28, 29). Amid the general neglect of the Temple this system of services had been discontinued, and the king now renewed it, taking the lead in encouraging the people by himself assuming a full proportion of these offerings as his own responsibility.

4. Portion of the priests. The people were instructed to give to the priests and the Levites the tithes and first fruits (v. 5) commanded by Moses (Num. 18:12-30).

Might be encouraged. Heb. chazaq, meaning basically “to be strong,” “to be firm.” Here it seems to have the meaning, “to fulfill strictly.” With adequate support the priests and Levites would have no necessity of engaging in worldly pursuits (see Neh. 13:10-14).

5. Brought in abundance. Verses 5, 6 describe the response to the commandment issued by Hezekiah (v. 4).

Firstfruits. See Num. 18:12-18; Deut. 18:4.

The tithe. See Gen. 14:20; 28:22; Lev. 27:30-32; Num. 18:21-24; Neh. 10:37; 13:12; Mal. 3:8-12; Matt. 23:23; Heb. 7:5-9.

6. The children of Israel. The inhabitants of the northern kingdom who had migrated into Judah and settled there (see chs. 10:17; 11:13, 14, 16; 30:25).

7. Seventh month. The people began to bring in their tithes in kind in the third month (which began in May or June), when the grain harvest was finished, and continued to the seventh month (which began in September or October), when the harvest of the orchards and vineyards was over. The seventh month was the time that the Feast of Ingathering, or Tabernacles, was normally held (Ex. 23:16; Lev. 23:34), after all the fruits had been gathered in and the vintage was over.

9. With the priests. What Hezekiah questioned the priests about may probably be ascertained from the answer given in v. 10. Hezekiah was surprised at the large amount of produce that had been brought in, and may have wondered whether what he saw represented the total amount that had been brought or whether the priests had already been supplied for their needs.

10. Azariah. If this was the brave priest by this name who resisted Uzziah (ch. 26:17, 18), he must have been out of office for some time, possibly deposed by the idolatrous Ahaz, for Ahaz’ priest was the more docile Urijah (2 Kings 16:10-16).

House of Zadok. The priesthood of this line, descended from Eleazar (1 Chron. 24:3), is to be distinguished from that of the house of Ithamar, which lost the high priesthood to the house of Zadok when Abiathar was deposed by Solomon (1 Kings 2:26-35). At the close of Judah’s history the priesthood was of the house of Zadok (Eze. 44:15).

The Lord hath blessed. When the people were faithful in bringing in their tithes, God blessed them by giving them an abundant harvest (see Mal. 3:10).

11. Chambers. The contributions of first fruits and tithes that had been brought in were so large that special provision had to be made for their storage.

13. Under the hand. Cononiah and Shimei were to be in charge of the tithes that were brought to the Temple, with a number of subordinates under them.

14. The freewill offerings. These were voluntary offerings, in distinction from the first fruits and tithes (Deut. 12:6).

Most holy. The meat offerings, sin offerings, and trespass offerings were thus designated (Lev. 2:3; 6:25; 7:1, 6).

15. Cities of the priests. The cities in Judah and Benjamin originally given to the priests are listed in Joshua 21:9-19.

16. Genealogy of males. The meaning may be that the Levites on duty in the Temple and whose names were registered as such, along with their male children of three years old and upward, were provided for by the daily portion from the sanctuary itself. Thus they were not to share with others who lived in the Levitical cities and had no share of the Temple sacrifices.

17. From twenty years old. Registration of the Levites was according to their offices and divisions (see 1 Chron. 23:24).

18. Genealogy of all. The names of all were written in the official registers, including wives and children, both sons and daughters. In this way every individual of the priestly families received his just share, and no one suffered from neglect or discrimination.

19. In the fields. Officers were also appointed to distribute portions to such priests and Levites as lived in the rural areas, outside the priestly cities (see Lev. 25:34; Num. 35:2-5; Joshua 14:3, 4; Joshua 21:2).

Expressed by name. In the various cities officers were designated by name to make distribution among the rural priests and Levites. Thus no one was to be neglected, not even those who lived in districts where they were likely to be forgotten.

20. That which was good. Hezekiah gave evidence that he was fair and upright, a man of justice and integrity, who carried out his duties to the best of his ability.

21. Prospered. The best insurance for prosperity was righteousness, justice, and integrity. Hezekiah was faithful to God and fair with his people, and as a result he prospered, and the nation prospered with him.

1. Sennacherib king of Assyria. This chapter is parallel for the most part with 2 Kings 18:13 to 20:21, and with Isa. 36 to 39. Verses 2 to 8, describing Hezekiah’s preparations for defense, are almost entirely supplementary.

Thought to win them. Sennacherib largely succeeded in accomplishing his purpose (2 Kings 18:13). In his annals he claims to have taken 46 of the fenced, or walled, cities of Judah and to have carried away captive 200,150 people, besides a large amount of booty. This campaign was in the 14th year of Hezekiah’s sole reign (not of his probable coregency). The year was 701 b.c., according to the generally accepted dating of Sennacherib’s record. On the question as to whether the narrative of this chapter describes one campaign or two, see on 2 Kings 18:13.

2. Against Jerusalem. Sennacherib purposed to come against Jerusalem, but he was bought off for the time being by tribute (see on 2 Kings 18:14-16). It is noteworthy that in his record of the campaign Sennacherib does not claim that he captured Jerusalem.

3. Took counsel. The object was to discuss plans for the strengthening of the city against a later attack. Certainly all the preparations made by Hezekiah could hardly have been effected during the course of one summer’s campaign by Sennacherib against Judah. Evidently these were long-range measures to strengthen the nation’s defenses for a future assault.

To stop the waters. Hezekiah had in mind a double purpose—he proposed to cover the springs outside the city so that the Assyrians would not have a convenient water supply, and to convey the water through a tunnel into the city to increase his own supply during the siege (2 Chron. 32:30; see on 2 Kings 20:20).

4. All the fountains. The principal spring that Hezekiah stopped was the Gihon (v. 30), the present Virgin’s Spring, on the south slope of the hill on which the Temple was built. It was in a cave outside the city wall, and its waters originally flowed into the Kidron Valley, where it would have been a source of supply to the Assyrian invaders. The Jebusites, before the capture of Jerusalem by David, had cut a conduit, bringing the waters from the spring to a place where the supply could be reached through a shaft from within the city (see 2 Sam. 5:8). Later an aqueduct let this water into the Old, or Lower, Pool (Isa. 22:9, 11). Hezekiah made a new aqueduct, the Siloam tunnel (see 2 Chron. 32:30; see on 2 Kings 20:20), that carried the waters to a new reservoir, the Pool of Siloam (see Neh. 3:15; John 9:7), and probably built a new wall that placed the new pool inside the city (see on v. 5). Thus the fountains outside the city were diverted for use within the walls.

5. The wall that was broken. Isa. 22:9, 10 mentions many breaches in the wall of the City of David, which were repaired by breaking down houses and using the materials to strengthen the wall.

Another wall without. This was probably an additional wall outside the aqueduct and the City of David, that enclosed the Pool of Siloam. Isa. 22:11 mentions the “ditch between the two walls.”

Millo. The exact nature of Millo is not known, but it must have been a part of the fortifications of Jerusalem, probably a particularly strong place of defense within the ancient city (see 2 Sam. 5:9; 1 Kings 9:15, 24; 11:27).

Darts. Heb. shelach, “something let loose,” or “something sent.” The term may properly mean any weapon that is cast, whether “darts,” spears, or other missiles.

6. Street. Heb. rechob, “an open place,” hence the open place before the gate (see on ch. 29:4).

Spake comfortably to them. Literally, “he spoke to their hearts.”

7. Be strong and courageous. Having done all that human power could do to strengthen the defenses of the city, Hezekiah encouraged the people to place their trust in God. Regardless of the power of the enemy, the man who trusts and reveres the Lord always has reason for courage, for the battle is not his but God’s (see ch. 20:15).

There be more with us. Compare 2 Kings 6:16.

8. With us is the Lord. Compare Isa. 14:24-27; 40:9-17, 28-31.

9. Send his servants. Compare 2 Kings 18:17. The previous submission of Hezekiah (2 Kings 18:14-16) is not mentioned in Chronicles.

10. Thus saith Sennacherib. Compare 2 Kings 18:17-21. The account in Kings is more detailed.

12. His high places. Compare 2 Kings 18:22. The Assyrians had a wrong impression of the nature of Hezekiah’s reform, for it was the altars, not of Jehovah, but of the heathen gods introduced by Ahaz, that were taken away by Hezekiah (see chs. 28:23, 25; 31:1); and the high places, even though used for the worship of Jehovah, were at least semipagan.

13. Know ye not? The interesting details of 2 Kings 18:23-32 are not mentioned in Chronicles. Instead, the record comes directly to the point where the envoys endeavor to establish the claim of Assyrian invincibility by pointing to their past successes and the inability of the gods of other nations to help them against Assyrian might (see 2 Kings 18:33, 34).

14. Among all the gods. Compare 2 Kings 18:35.

15. Deceive you. This passage continues the argument of 2 Kings 18:29, 30. A similar argument is also found in 2 Kings 19:10-13.

17. Letters to rail. This refers to the message sent by Sennacherib when the envoys had returned to Libnah after leaving Lachish, and the word had come of the approach of the Egyptian armies under Tirhakah to aid Hezekiah (see on 2 Kings 19:8-14).

18. Jews’ speech. After having mentioned the letter sent by the envoys on their second trip to Jerusalem, the chronicler now either returns to an incident that occurred early in the first visit (2 Kings 18:28), which he gives in a greatly abbreviated form, or mentions a second propaganda attempt “to affright them, and to trouble” the people.

20. The prophet Isaiah. After the first attempt of the Assyrian envoys to discourage the people of Jerusalem, Hezekiah had sent a message to Isaiah urging him to pray to the Lord, and had received from the prophet the answer that the Lord would send a blast upon Sennacherib and cause him to return to his land (2 Kings 19:1-7). Then after the return of Rabshakeh to Sennacherib at Libnah, the envoys made their second visit (2 Kings 19:9-14), with further taunting messages from Sennacherib. Hezekiah took the letter into the Temple and earnestly besought the Lord for help, whereupon he received word from Isaiah that his prayer had been heard, that God would defend the city for David’s sake, and that Sennacherib would return home without laying siege to Jerusalem (2 Kings 19:14-34).

21. Sent an angel. Compare 2 Kings 19:35, 36 and Isa. 37:36, 37, which are parallel accounts of the destruction of the Assyrian hosts and of the departure of Sennacherib from Judea for Assyria.

Slew him. According to 2 Kings 19:37 and Isa. 37:38, Sennacherib was slain by his sons Adrammelech and Sharezer, who thereupon fled into Armenia. Sennacherib’s death took place in 681 b.c., according to the chronology based on the Assyrian records.

24. In those days. Compare 2 Kings 20:1-11 and Isa. 38. This was 15 years (2 Kings 20:6) before the end of his 29-year reign (2 Kings 18:2). Therefore it was in the 15th year of Hezekiah’s reign, if the 15 additional years were counted inclusively, as was commonly done; otherwise it was in his 14th year, the year when Sennacherib came against the fenced cities of Judah (2 Kings 18:13).

A sign. This sign consisted of the recession of the shadow on the sundial (2 Kings 20:8-11).

25. Was lifted up. For the account of Hezekiah’s pride on the occasion of the visit of the Babylonian envoys and the expression of the Lord’s displeasure, see 2 Kings 20:12-19 and Isa. 39.

26. Came not. Upon receiving Isaiah’s rebuke, Hezekiah humbled himself and accepted the will of the Lord. This repentance is not recorded in Kings or Isaiah, but the consequent deferment of the sentence that had been pronounced is recorded, together with Hezekiah’s grateful response (2 Kings 20:19; Isa. 39:8). As a result of Hezekiah’s repentance the blow from Babylon did not fall till the days of Nebuchadnezzar, a century later.

27. Riches and honour. Compare 2 Kings 20:13 and Isa. 39:2.

28. Corn, and wine, and oil. These are repeatedly mentioned together as the outstanding fruitage of the land and the tokens of the blessings of Heaven (2 Chron. 31:5; Num. 18:12; Deut. 7:13; Neh. 5:11; Jer. 31:12; etc.; cf. Rev. 6:6).

29. For God had given. God gives men power to get wealth and opens His bountiful hand that they may share of His treasures (see Gen. 24:35; 1 Chron. 29:12; Job 42:12; Prov. 10:22).

30. Stopped the upper watercourse. See 2 Chron. 32:4 and 2 Kings 20:20.

31. The ambassadors. Compare 2 Kings 20:11-13; Isa. 39:1, 2.

To enquire of the wonder that was done. The recession of the shadow on the sundial (2 Kings 20:11; Isa. 38:8) was a matter of special interest to the astrologers and astronomers of Babylonia and must have been a subject of special inquiry on the part of the envoys. The occurrence of this miracle presented Hezekiah with an unusual opportunity to bear witness to the power and goodness of God. If Hezekiah had been faithful and had told the representatives from Merodach-baladan exactly how this incident had taken place, and how God had performed a miracle both of healing and of nature, these men could have gone back to Babylonia with a message that would have acquainted many in that idolatrous land with the true nature of God. The way would thus have been opened for bringing many to the knowledge and worship of the God who made heaven and earth.

To try him. The test was not for God’s information but for Hezekiah’s benefit. The pride that led to the king’s failure had already taken root in his heart, and if unchecked, would have led to his ruin. In mercy God permitted circumstances to arise that revealed to Hezekiah the true condition of his heart. The experience illustrates God’s manner of working in the development of human character. Men are often not aware of the defects of their natures. Only when they are confronted with various tests do these weaknesses become apparent.

If a test accomplishes its purpose, so that the soul is duly “exercised” (Heb. 12:11), no further test upon that particular point may be necessary. If the soul rebels under the rebuke, further tests and trials may be sent, until either reformation results or the case is abandoned as hopeless (Hosea 4:17). The Christian may thus take courage in trial. The fact that he is called upon to endure trial proves that the Lord sees in him something precious that He is seeking to develop. If there was nothing in him that might glorify God’s name, He would not spend time in refining him (see 7T 214). Compare Job 23:10.

32. Vision of Isaiah. This was the title given by the prophet Isaiah to his prophecy (Isa. 1:1).

33. Chiefest. Heb. ma‘aleh, “a going up,” “an ascent” (Num. 34:4), the meaning of which is not entirely clear. It may refer to an upper location, so that Hezekiah was buried in a higher part of the royal tombs, above the sepulchers of the kings who had preceded him upon the throne of Judah.

1. Manasseh. Chapter 33 deals with the reigns of Manasseh (vs. 1-20) and Amon (vs. 21-25) and is parallel to 2 Kings 21. The order and contents of both chapters are similar, but there are a number of differences. Kings includes (1) the names of the two queen mothers, (2) Manasseh’s shedding of innocent blood, (3) the words of warning from the Lord, and (4) the detail concerning the burial place of Amon. There are important additions in Chronicles, including (1) the account of Manasseh’s captivity, (2) his repentance and return to Judah, (3) his building activities, (4) his efforts against idolatry and his restoration of the worship of the Lord, and (5) the records of his reign found in “the sayings of the seers” (v. 19). Verses 11-19 constitute a section that is almost entirely new. The reign of Manasseh is important in the history of Judah in that it witnessed a revival of heathen worship and a severe persecution of innocent worshipers of Jehovah.

3. Baalim. The plural form of Baal. The parallel passage in 2 Kings 21:3 has the singular “Baal” (see on Judges 2:11).

4. Shall my name be. Compare ch. 7:16. The parallel passage has, “will I put my name” (2 Kings 21:4).

6. His children. These children seem to have been sacrificed as burnt offerings to the gods.

Valley of the son of Hinnom. This explanatory item is not found in Kings. See on ch. 28:3.

Witchcraft. Manasseh resorted to satanic agencies, employing various types of divination, necromancy, and sorcery, whereby the powers of evil made known their will and directed the nation’s affairs.

7. A carved image. According to 2 Kings 21:7 this was an Asherah, or grove (see on 2 Chron. 14:3). Judah had sunk so low that this female emblem of fertility was placed in the sacred Temple precincts. Josiah later “brought out the grove from the house of the Lord, without Jerusalem, unto the brook Kidron, and burned it” (2 Kings 23:6).

8. Remove the foot of Israel. This verse clearly indicates that Israel’s inheritance of the land of Canaan was conditional upon obedience to the laws that God had given through His servant Moses (see Jer. 18:7-10).

9. Worse than the heathen. The heathen peoples who originally inhabited the land of Canaan were destroyed before Israel because of their iniquities, but now the professed people of God went further into sin than the heathen around them.

10. The Lord spake. “By his servants the prophets” (2 Kings 21:10). See further 2 Kings 21:11-15, which describes the prophetic message. The writer of Kings adds the further detail that “Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another” (2 Kings 21:16).

11. Which took Manasseh. This section dealing with Manasseh’s captivity and repentance and his restoration and reforms (vs. 11-17) is peculiar to Chronicles. Esarhaddon (681-669 b.c.) and Ashurbanipal (669-627? b.c.) both list Manasseh among the kings of Western Asia who were their vassals.

Thorns. Heb. chochim, which some interpret as thorns put through noses or cheeks of captives to lead them on a rope. Assyrian reliefs picture distinguished captives as being led away by hooks passed through their lips or nostrils (see Isa. 37:29; cf. Amos 4:2). Others interpret chochim as “hollows,” “recesses.”

Carried him to Babylon. Babylonia was part of the Assyrian Empire, and a number of Assyrian kings with the title of king of Babylon reigned over it as well as over their own nation of Assyria (see Vol. II, pp. 61, 156, 157). It was thus that an Assyrian king could take a king of Judah captive to Babylon rather than to Nineveh. The king who took Manasseh to Babylon could have been either Esarhaddon, who ruled Assyria and Babylon throughout his reign, or Ashurbanipal, who took the title for a short time, although during most of his reign Babylon was governed by a separate king under Assyrian supervision.

13. Prayed unto him. The Lord is kind and merciful, ready to forgive those who call upon Him in sincerity of heart.

To Jerusalem. If it was Ashurbanipal who returned Manasseh to his throne, the treatment parallels that which the same Assyrian king meted out to Necho I of Egypt, who was taken to Assyria and released to return home as a vassal of Assyria.

14. He built a wall. The construction of such a wall could indicate either (1) a change of attitude on the part of Manasseh toward his Assyrian overlord and preparations for revolt, or (2) preparations made, as Assyria’s vassal, for defense against Egypt. The latter part of Ashurbanipal’s reign was beset by many invasions and revolts, for Assyria was approaching its doom. If Manasseh’s strengthening of the fortifications extended from the west side of Gihon (on the east of Jerusalem), to the Fish Gate (on the north), and on to make a circuit of Ophel (the northern part of the southeastern hill), the work probably included much of the entire wall. Uzziah, Jotham, and Hezekiah had previously done considerable work on various parts of the wall of Jerusalem (chs. 26:9; 27:3; 32:5).

15. The idol. This seems to have been the Asherah that Manasseh himself had placed in the Temple (see 2 Chron. 33:7; cf. 2 Kings 21:7). It must be that the idol was restored by his son Amon (see v. 22), for his grandson Josiah removed “the grove” (Asherah) from the Temple and burned it at the brook Kidron (2 Kings 23:6).

16. Repaired the altar. Ahaz had moved the brazen altar (2 Kings 16:14); Hezekiah had reconsecrated it (2 Chron. 29:18). Manasseh may also have removed it and desecrated it, allowing it to fall into disrepair.

17. High places. Earlier in his reign Manasseh had restored the high places that his father had broken down (v. 3; ch. 31:1).

Their God only. The high places were not necessarily centers for the worship of idols, for Jehovah was also worshiped at such places (see on ch. 17:6). God had commanded the Israelites when they entered Canaan to destroy the heathen high places (Num. 33:52) and to offer their sacrifices to God only in “the place which the Lord your God shall choose” as His habitation (Deut. 12:2-14). Yet during the unsettled conditions when a central sanctuary was not available, sacrifices offered at local altars were allowed. Samuel offered sacrifice at a “high place” that was evidently not idolatrous, and God commissioned him to offer a local sacrifice at Bethlehem (see 1 Sam. 9:12; 16:2). The danger in permitting such worship in high places was that the Israelites often took over the old Canaanite shrines, and thus were subjected to constant temptations to idolatry and to the abominations practiced at such places by the pagans.

However, even after the establishment of the Temple service the high places remained, and were still used up to the time of Hezekiah (see on 2 Kings 18:4; 2 Chron. 31:1). The people continued to worship God at these places even when they did not also worship idols (see on 1 Kings 3:2, 3; 2 Kings 12:3). Hezekiah removed these high places, but after his death they were restored by Manasseh, first for heathen rites (v. 3), then later for the worship of Jehovah.

18. His prayer unto his God. There is an Apocryphal “Prayer of Manasses” purporting to be the prayer Manasseh uttered in captivity. The work is by an unknown author sometime before the third century b.c. and must be considered spurious.

20. In his own house. That is, “in the garden of his own house, in the garden of Uzza” (2 Kings 21:18). It was common in ancient times to build houses next to the street, with inner courtyards. A king’s house could easily have a garden within its enclosing walls, and thus the garden could be said to be “in” the house.

21. Two and twenty years. Verses 21-25, dealing with the reign of Amon, are parallel to 2 Kings 21:19-26. The parallel passage names Amon’s mother, Meshullemeth and gives her parentage. Amon was only 16 years old at the birth of Josiah (see 2 Chron. 34:1).

22. His father had made. This statement seems to indicate that Manasseh had not destroyed, but had merely cast aside, the images he had made, unless the chronicler is merely expressing the fact that the images that Amon worshiped were those of the same gods that were worshiped by his father. The history of Judah has now become a mere succession of reforms and relapses, with each king following in the steps of one of his predecessors.

23. Humbled himself. This statement is not found in Kings. The writer of Kings did not mention Manasseh’s repentance, so he had no occasion to contrast the experience of the son with that of the father.

24. Conspired against him. Amon seems to have been slain in a general uprising. Some think that the facts thus briefly recorded reflect a bitter conflict between a party of religious reform and one of religious reaction, in which the latter was worsted for the time being. Others believe that the murder of Amon was inspired by an anti-Assyrian group. The province of Samaria seems to have participated in an anti-Assyrian revolt at some time during the reign of Ashurbanipal (called “Asnaper” in Ezra 4:10), and to have been punished in the usual Assyrian manner by a transfer of citizens of rebellious states to other localities.

25. Slew all them. This indicates a general reaction of the common people against the conspirators and may reflect an attitude of quiet and contented vassalage on the part of the populace toward Assyria.

The record here does not give the closing formula usually used to indicate the close of a reign. For the customary statement see 2 Kings 21:25, 26.

1. Josiah. Chapters 34 and 35 describe the reign of Josiah. For the most part the same order is preserved as in 2 Kings 22 and 23. The writer of Kings enlarges upon the moral and religious reformation following the finding of the book of the law (2 Kings 23:4-20, 24-27), and mentions briefly the repair of the Temple (ch. 22:3-7), the celebration of the Passover (ch. 23:21-23), and the battle with Necho (ch. 23:29, 30). 2 Chronicles, however, mentions briefly this reformation of the 18th year (ch. 34:33), but tells of the earlier campaign against idolatry in the 12th year (ch. 34:3-7), gives a few additional details concerning the repair of the Temple and the war with Necho, but dwells at length on the celebration of the Passover (ch. 35:1-19). Both writers give almost identical accounts of the finding of the law and the renewal of the covenant (2 Chron. 34:14-32; 2 Kings 22:8 to 23:3). 2 Kings 22:1 adds the name of Josiah’s mother, Jedidah.

2. Neither to the right hand. See also 2 Kings 22:2. This is the only ruler concerning whom this statement is made. Thus Josiah fulfilled the specifications laid down by Moses for Israel’s future king (Deut. 17:20; cf. Deut. 5:32; 28:14).

3. The eighth year. Josiah was only 16 years of age (see v. 1) when he began to consider seriously his responsibility.

The twelfth year. The record does not place the entire reformation in the 12th year, but only its beginning. The first campaign resulted in the destruction of idolatrous objects throughout the country, but the reform was not complete. The 18th year found idolatry still firmly entrenched in the popular mind (see PK 392, 397, 398, 400, 401).

High places. See on ch. 33:17.

4. Brake down. The narrative of Josiah’s measures against idolatry in the 12th year is similar to the account of 2 Kings 23, which, however, places the events in the 18th year. Perhaps the Kings account covers the whole period of reform since its beginning in the 12th year.

Made dust of them. As was also done to the golden calf set up by Aaron in the wilderness (Ex. 32:20).

5. Of the priests. Not necessarily of all the idolatrous priests; for many seem to have been left till Josiah’s 18th year, when the king moved the priests of Judah to Jerusalem and slew the priests of Israel (2 Kings 23:5, 8, 9, 19, 20). The latter were not Levites (2 Chron. 11:14, 15).

6. Cities of Manasseh. Josiah was at this time exercising a measure of control in the former territory of the northern kingdom, where Assyrian power had begun to weaken. Before Josiah’s 18th year Assyria was in the last stages of decline, and Babylon had become an independent state. Josiah destroyed the altar that had been set up at Bethel and the high places in Samaria (2 Kings 23:15, 19).

With their mattocks. Probably literally, “in their ruins.” The meaning of the Hebrew is not clear. The LXX reads “in their places.” The whole verse should perhaps be connected with the following verse, thus: “even unto Naphtali, with their ruins [regions] round about, he broke down the altars and the Asherim.” Much of the northern nation must at this time have been in a state of ruin, having fallen to Assyria in the early part of Hezekiah’s reign (2 Kings 18:9-11).

8. The eighteenth year. This year, reckoned back from the fourth year of Jehoiakim as the first of Nebuchadnezzar and from Josiah’s death in his 31st year, in 609 b.c. (date based on the new Babylonian chronicle; see Vol. II, p. 95), was 623/22.

Purged the land. After cleansing the Temple Josiah was ready to begin his work of repair.

Sent Shaphan. Shaphan was the scribe (2 Kings 22:3, 10), one of the chief officers of the king. The other officers here listed are not mentioned in the parallel account in Kings.

9. Of the hand. Levites had collected funds for the repair of the Temple from the inhabitants of the territory of the former northern kingdom as well as from those of Judah.

10. Amend the house. Evidently the Temple had suffered much from neglect.

12. Faithfully. According to 2 Kings 22:7 no reckoning was made of the funds that had been delivered into their hands, because they did their work faithfully.

14. Book of the law. During the apostasy that took place in the reign of Manasseh, the Temple copy of the book of the law had been lost sight of. Possibly it had been lost through indifference, or hidden by some faithful priest during Manasseh’s persecution (see 2 Kings 21:16).

15. To Shaphan. The parallel passage adds, “and he read it” (2 Kings 22:8).

17. Gathered together. Literally, “poured out.” They poured out the money that was found in the chests.

19. Rent his clothes. Josiah was deeply stirred as he listened to the word of the Lord. The law pointed out that only in the pathway of obedience would blessing be found, and that disobedience would bring desolation and ruin. Well did he know that his nation by its transgressions had brought itself face to face with doom.

22. To Huldah. See on 2 Kings 22:14.

Wardrobe. Literally, “garments.” Perhaps the vestments of the priest, or the royal garments, are referred to.

The college. Literally, “second,” probably the second quarter of the city. The translation “college” is obtained from the Targums (see on 2 Kings 22:14).

23. Answered them. Concerning Huldah’s message, see on 2 Kings 22:16-20.

28. In peace. This prophecy was conditional, and because Josiah did not heed the warnings given, but rashly insisted on war with the king of Egypt, he died, not in peace, but of battle wounds (2 Chron. 35:20-24; see EGW, Supplementary Material on 2 Kings 23:29, 30). Nor was it the privilege of his successors to pass their years in peace: Jehoahaz was taken to Egypt, where he died a captive (2 Kings 23:34); Jehoiakim was to be “buried with the burial of an ass,” to be “cast forth beyond the gates of Jerusalem” (Jer. 22:19); Jehoiachin was taken to Babylon, where he was released from prison in the 37th year of his captivity (2 Kings 25:27); and Zedekiah saw his sons slain before his eyes, and was then blinded and carried to Babylon (2 Kings 25:7).

29. Gathered together See on 2 Kings 23:1-3, with which 2 Chron. 34:29-31 is almost identical.

30. And the Levites. The parallel passage has “and the prophets” (2 Kings 23:2). Evidently Josiah was accompanied by priests, Levites, and prophets, with Chronicles mentioning the priests and Levites, Kings, the priests and prophets.

32. Jerusalem and Benjamin. The usual phrase is “Judah and Benjamin” (chs 11:3, 23; 15:2, 9; etc.).

33. Took away. The parallel passage is more complete (see 2 Kings 23:4-20).

All his days. Josiah accomplished much good through his reformation. During his lifetime his faithful example and his inspiring and energetic leadership caused the people outwardly to walk in the ways of the Lord. Actually, however, there was no lasting reform. Evil had become so deeply rooted in the lives of the people that they refrained from open apostasy only as long as the king himself was present to set the right example. In the 13th year of Josiah (Jer. 1:2), Jeremiah began his ministry, calling upon the people to follow the Lord, but they would not hearken. They did not turn unto the Lord with a “whole heart, but feignedly” (Jer. 3:10).

1. Kept a passover. Chronicles gives a long and detailed account of Josiah’s Passover (vs. 1-19), whereas the parallel section in Kings is very brief (2 Kings 23:21-23).

There is no need to find, as some do, a difficulty in the narrative because so many activities of the 18th year of Josiah took place before the 14th of the 1st month of that year. It is obvious that 13 days is an impossibly short time to take away “all the abominations out of all the countries that pertained to the children of Israel”—to say nothing of slaying all the Israelite priests and moving those of the high places of Judah to Jerusalem—and to prepare for the greatest Passover ever held in the kingdom, even if, as some suggest, the long account in Kings includes some of the events of the earlier reform that began in the 12th year. It has been suggested that the campaign against idolatry of the 18th year did not begin until after the feasts of the Passover and of the Unleavened Bread. The sequence of the narratives seems to be against this, as is also the statement that the local priests of Judah were brought to Jerusalem to “eat of the unleavened bread among their brethren.”

But even if the campaign against idolatry is placed subsequent to the Passover, there is still insufficient time for the other events recorded to have taken place between the 1st and 14th day of the same month. The money had been counted and paid out to the contractors before the book was delivered to the king; then came the formal consultation with Huldah, the convening of a large assembly to make the covenant of obedience, and then preparations for a major festival by people unaccustomed to the procedure but determined to observe it according to all the regulations. The lambs (more than 30,000 were used) were normally set aside on the 10th of the month, and Temple arrangements needed to be made for these and for the thousands of other offerings; also multitudes of worshipers must travel to Jerusalem and find accommodations before the 14th. Even without the reform campaign the timing is impossible.

But attempts to crowd all these events into such a short period are unnecessary. The obvious solution lies in the fact that the month Abib (later Nisan), which was always numbered the first, was the first of the religious year, but not of the civil year (see Vol. II, pp. 109, 110, 116). Obviously the 18th regnal year of Josiah did not begin two weeks before the Passover, but had begun six months earlier with the 1st of Tishri (the 7th month), the autumn New Year (see Vol. II, pp. 106, 109, 134, 146).

The events leading up to this Passover may be summarized from 2 Kings 22 and 23; 2 Chron. 34 and 35, as follows:

1. In the 18th year of his reign Josiah sent Shaphan the scribe to tell the high priest to “sum the silver” (2 Kings 22:4) collected by the Temple doorkeepers and to make arrangements for repairing the Temple.

2. “When they brought out the money” (2 Chron. 34:14) the book of the law was found.

3. Hilkiah the priest gave the book to Shaphan, who read it.

4. Shaphan came before the king, announced that the money had been gathered and delivered to those who had oversight of the repair work, and then he read the newly found book to the king.

5. The king sent high officials to inquire of Huldah the prophetess.

6. Josiah summoned to the Temple “all the elders of Judah and Jerusalem” and “all the men of Judah, and the inhabitants of Jerusalem” as well as “all the people, great and small” (2 Chron. 34:29, 30) and read the book to them, whereupon the people made a covenant with the Lord to obey what was written in the book.

7. Josiah “took away all the abominations out of all the countries that pertained to the children of Israel” (2 Chron. 34:33). The campaign was thorough and extensive (2 Kings 23:4-20).

8. Josiah commanded the people to keep the Passover “as it is written in the book of this covenant” (2 Kings 23:21).

9. The Passover was kept, the greatest ever held in the kingdom, on the 14th of the 1st month of the same 18th year (2 Chron. 35:1, 19).

The fourteenth day of the first month. Moses directed that this was the date on which the Passover should be observed (Lev. 23:5); it was not a delayed feast in the second month, as was Hezekiah’s (2 Chron. 30:2, 13). The “first month” referred to the beginning of the religious year, and was called Abib (later Nisan), and came in the spring (see Vol. II, p. 105).

2. In their charges. The priests were appointed to their various offices to discharge their proper duties.

Encouraged them. Compare ch. 29:4-11.

3. Taught all Israel. It was the responsibility of the Levites to instruct the people in the law and in the things of God (Lev. 10:11; Deut. 33:8, 10; cf. Neh. 8:7; 2 Chron. 17:7-9).

Which were holy. These Levites had been separated and sanctified to the work of the Lord. “Holiness to the Lord” was the inscription on Aaron’s miter (Ex. 28:36).

Put the holy ark in the house. This command indicates that the ark had previously been removed from the Temple and was now to be restored to its proper place. There is no Biblical record as to when and by whom the ark may have been removed from its regular place in the Temple. One suggestion is that it was removed in order to make the Temple repairs.

Not be a burden. Compare Num. 7:9; 1 Chron. 15:2.

4. After your courses. According to the written directives prepared by David and Solomon concerning the divisions of the priests and Levites assigned to the Temple services (see 1 Chron. 23, 24).

6. So kill the passover. Since these words were directed to the Levites (v. 3), it appears that on this occasion the Levites again had the responsibility of slaying the Passover lambs (see ch. 30:17). Originally the Passover lambs were slain by the people themselves (Ex. 12:6).

Sanctify yourselves. Compare 2 Chron. 29:5, 15; 30:3, 15; Ezra 6:20.

Prepare your brethren. Better, “prepare for your brethren.” They were to prepare the Passover for their brethren among the laity.

7. Josiah gave. Hezekiah had made similar but smaller gifts of animals to the people (ch. 30:24).

Three thousand bullocks. These were for peace offerings in which the people participated in the sacrificial feasting (v. 13).

8. Hilkiah. The high priest (ch. 34:9).

Zechariah and Jehiel. Probably the second and the third priests in rank. They were evidently men of wealth and importance, and able to contribute liberally to the people.

11. Sprinkled the blood. Compare ch. 30:16.

12. Removed. The LXX reads, “prepared.” The burnt offerings were to be treated in an entirely different manner from the Passover offerings. The Passover lamb was to be roasted whole (Ex. 12:8, 9), while the burnt offering was to be cut in pieces (Lev. 1:12) and burned entire. The peace offerings were to have certain parts removed for the priest (Lev. 7:29-34).

13. Roasted the passover. See on Ex. 12:8, 9; Deut 16:7.

Sod. Heb. bashal, “cooked” or “boiled.” These were the peace offerings, which were slain during the seven days of the Feast of Unleavened Bread (Deut. 16:1-8) following the 14th of Nisan.

15. Might not depart. Neither the singers nor the gatekeepers needed to depart from their posts of service to prepare their own offerings, for these were prepared for them by the Levites.

17. Kept the passover. The Passover was kept on the 14th of Nisan, and the Feast of Unleavened Bread was observed from the 15th to the 21st days of the month (Ex. 12:18; Lev. 23:5-8; Num. 28:16, 17).

18. From the days of Samuel. The parallel passage reads, “from the days of the judges that judged Israel” (2 Kings 23:22). Samuel was the last of the judges.

All Judah and Israel. By Israel is meant the territory of the former kingdom of Israel, now apparently under Josiah’s control, at least to some extent (see on ch. 34:6; also Vol. II, p. 88).

20. After all this. This was 13 years after Josiah’s Passover in his 18th year (v. 19), since he reigned 31 years (ch. 34:1). The history of Judah for this 13-year period is almost a complete blank. Some idea of conditions during this period may be gained from such contemporary prophetic books as Jeremiah, Habakkuk, and Zephaniah.

When Josiah had prepared the temple. This clause is explanatory of the preceding phrase “after all this,” that is, the events to be narrated happened after the time that Josiah had prepared the Temple, not at the time of the preparation, as the English translation may be interpreted.

Against Charchemish. This section dealing with Josiah’s death in battle against Necho (vs. 20-27) is parallel to 2 Kings 23:29, 30. The Chronicles account contains more details than the account in Kings. Necho’s object was to aid the Assyrians against the Babylonian forces that had moved west, threatening both Syria and Palestine, for ultimately those forces would become a menace to Egypt. For further details on the situation at that time see on 2 Kings 23:29.

21. Meddling with God. These words are remarkable in that they come from a heathen king to a king of Judah who was a servant of the living God. In this instance God was speaking to Josiah through Necho, as is shown by v. 22 (see EGW, Supplementary Material on 2 Kings 23:29, 30). It was an occasion where prudence would have been the better part of valor, and where Josiah would have shown himself a wiser man had he recognized in the words of Necho a message from God (see on v. 22).

22. Disguised himself. Compare the similar conduct of Ahab in war against Syria (1 Kings 22:30).

From the mouth of God. God speaks to man in many ways, and it is always the part of wisdom to be alert to the voice of Heaven, whether it come from layman or prophet, from one’s own countryman or from a messenger from lands afar. Of course Josiah might have justifiably questioned whether the words were of God, but he had available prophetic guidance by which the matter could be certified. In fact, he should never have gone on this venture without the approval of Heaven. By refusing to hearken to the words of Necho, Josiah refused the voice of God, and thus brought death upon himself.

24. The second chariot. Such a chariot was possibly heavier and more comfortable than a war chariot.

And he died. The account here apparently contradicts the account of Josiah’s death in 2 Kings 23:29, 30, which seems to imply that the king died at Megiddo. The incident may be understood in two ways: (1) Josiah died at Megiddo, and the statement “and he died” (2 Chron. 35:24) may be taken as opening a new sentence summarizing the incident described in the previous verses. (2) Josiah died at Jerusalem, as 2 Chron. 35:24 seems to imply, and the statements “slew him at Megiddo” and “dead from Megiddo” (2 Kings 23:29, 30) may be taken in their literal meaning, “caused him to die at Megiddo” and “dying from Megiddo.” The participle meth, translated “dead” in 2 Kings 23:30, may also refer to one who must die, as in Deut. 4:22 and possibly also in Gen. 20:3.

One of the sepulchres. “In his own sepulchre” (2 Kings 23:30), which was evidently in one of the family tombs of his ancestors.

25. Jeremiah lamented. Jeremiah began his ministry in the 13th year of Josiah (Jer. 1:2) and thus had carried on his prophetic work for 18 years before Josiah’s death (2 Chron. 34:1). There is no evidence that this lament of Jeremiah for Josiah was written out—if it was, it has been lost.

In their lamentations. Minstrels in their dirges sang of the untimely death of Judah’s last good king. Jeremiah requested that men weep not for Josiah but for his successor Shallum (Jer. 22:10-12), that is, Jehoahaz (see on 1 Chron. 3:15), who, after a reign of only three months, was taken to Egypt (2 Kings 23:30-34).

Written in the lamentations. This was a book of dirges which was probably still extant in the chronicler’s day.

26. His goodness. Literally, “goodnesses,” that is, his good acts. According to 2 Kings 23:25 there was no king like unto him “that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses.”

1. Jehoahaz. Also called Shallum (Jer. 22:11). He was not the eldest son of Josiah (see 2 Chron. 36:2, 5; see on 1 Chron. 3:15). Thus he would not normally have succeeded his father on the throne. The people must have had some reason for preferring Jehoahaz to Jehoiakim, and the reason may be that Jehoiakim belonged to a pro-Egyptian group.

2. Twenty and three years. The parallel passage gives the name of Jehoahaz’ mother and her parentage (2 Kings 23:31).

3. Put him down. According to 2 Kings 23:33 “Pharaoh-nechoh put him in bands at Riblah in the land of Hamath.” Riblah was in Syria, on the Orontes River. Necho possibly summoned Jehoahaz to Riblah and there put him in bonds.

4. Eliakim. See on 2 Kings 23:34.

Carried him to Egypt. See Jer. 22:10-12 for Jeremiah’s reference to Jehoahaz’ being taken to Egypt, and his prediction that he would not return from exile.

5. Twenty and five years. He was thus older than Jehoahaz (see v. 2). The parallel passage adds the mother’s name 2 Kings 23:36).

6. Bound him. See on 2 Kings 24:5.

8. The acts. Compare 2 Kings 24:5.

Abominations. Compare Jer. 22:13-19.

9. Jehoiachin. See on 2 Kings 24:6.

Eight years old. This is obviously a scribal error. The Syriac, several versions of the LXX, and 2 Kings 24:8, read “eighteen” (see on Jer. 22:28). Jehoiachin was married and already had five children in 592, five years after going to Babylon, as we know from cuneiform records excavated in Babylon.

10. When the year was expired. Literally, “at the return of the year” (see on 1 Kings 20:22). This was Nisan, the spring New Year, “the time when kings go forth to battle” (2 Sam. 11:1).

Brought him to Babylon. See 2 Kings 24:10-16 for a fuller account of the siege and the deportation to Babylon.

The goodly vessels. Some of these had already been taken to Babylon in the campaign of the third year of Jehoiakim (Dan. 1:1, 2).

Zedekiah his brother. “Brother” here is equivalent to “kinsman” (see on 1 Chron. 2:7), since Zedekiah was the uncle of Jehoiachin (2 Kings 24:17) and a son of Josiah (1 Chron. 3:15).

11. Zedekiah. For the parallel account see 2 Kings 24:18 to 25:21.

12. Before Jeremiah. Compare Jer. 21:1-7; 24:1-10; 27:12-22; 32:3-5; 34:1-22; 37:1, 2; 38:4-6, 14-28.

13. Against king Nebuchadnezzar. Compare Jer. 52:3; Eze 17:13, 15, 18, 19.

14. Moreover. This section (vs. 14-16) deals with the sins that resulted in the downfall of Judah. Compare 2 Kings 17:7-23 for a much longer account, giving the reasons for the downfall of the northern kingdom of Israel.

Chief of the priests. Compare the vision of Eze. 8:11, 12.

All the abominations. Compare Ezekiel’s vision in which are portrayed some of these abominations that brought the Lord’s fury upon the nation (see Eze. 8:3, 10, 14, 16; cf. Jer. 7:11, 17, 18, 30). There seem to have been few of the terrible abominations of the heathen that were not then practiced by the professed people of God within the sacred Temple courts. With such a situation the day of doom could not be long delayed.

15. By his messengers. These included such men as Jeremiah, Habakkuk, and Zephaniah. Compare Jer. 7:25, 26; 25:3, 4; 35:15; 44:4. Jeremiah made it clear that judgments were already beginning to fall and that a refusal to hearken could end only in complete destruction (Jer. 7:12-16, 32-34; 25:29-31).

16. Mocked the messengers. Compare Jer. 5:12; 17:15; 20:8; 26:20-23; 37:15-21.

17. Therefore he brought. When Israel sinned the Lord allowed the Assyrians to bring judgments against them (Isa. 10:5, 6), and now He permitted the Chaldeans to bring judgment upon a people “more righteous” than themselves (Hab. 1:6-13).

18. All the vessels. Compare 2 Kings 25:13-16 and Jer. 52:17-20.

19. Burnt the house of God. See 2 Kings 25:9; cf. Ps. 74:3, 6, 7.

20. Carried he away. The Hebrews were not all carried to Babylon at one time. The earliest captivity probably took place in 605 b.c. (see on 2 Kings 24:1; cf. Dan. 1:1-6). Other captivities were in Nebuchadnezzar’s 7th year, 598 b.c. (Jer. 52:28), his 8th year, 597 b.c. (2 Kings 24:12-16), his 18th year, 587 b.c. (Jer. 52:29), his 19th year, 586 b.c. (2 Kings 25:7, 8, 11), and his 23d year, 582 b.c. (Jer. 52:30).

21. Threescore and ten years. See Jer. 25:11, 12; 29:10.

22. First year. Not the first year counted from the conquest of Media, c. 553. The Babylonians and the Jews did not count his reign as beginning until after he took control of Babylon. Verses 22, 23 are repeated in Ezra 1:1, 2 (see pp. 115, 116).

1. The first year. The city of Babylon fell to Persian arms on Tishri 16 (Oct. 12), 539 b.c. (see p. 55), and Cyrus himself entered the city on Marcheshvan 3 (Oct. 29) of the same year. However, it was not until the next New Year’s Day, Nisan 1 (March 24), 538 b.c., that the first Babylonian regnal year began. All documents previous to this day were dated in his “accession year” (see Vol. II, p. 138). The Jews, on the other hand, counted the regnal years of Persian rulers according to their own calendar. By the Jewish civil calendar the first full year from the fall of Babylon extended from the autumn of 538 to the autumn of 537 b.c. For further information on the problem, see pp. 96, 97. On the rulership of “Darius the Mede,” see p. 95, also Additional Note on Daniel 6.

The edict of Cyrus for the return of the Jews seems to have been issued in the former capital city of the Medes, Ecbatana (Achmetha), which became one of the summer residences of the Persian kings. A copy of the decree found in the archives of Ecbatana some years later (Ezra 6:2) implies that Cyrus was there sometime during his first year. Evidence from the contemporary archives of the banking firm of “Egibi & Sons” in the city of Babylon indicates that Cyrus was in Ecbatana in or preceding the month of September, 537 b.c., which fell toward the close of the first full Jewish calendar year after the fall of Babylon.

Cyrus. This is the Latinized Greek form of the Hebrew Koresh, which is closer to its Persian (Kurush) and Babylonian (Kurash) equivalents.

Jeremiah. Reference is made here to the two prophecies of Jeremiah found in chs. 25:11, 12; 29:10, prophecies which had convinced Daniel that the time of return and restoration had come (Dan. 9:2). Since the Babylonian captivity had begun in 605 b.c. (see on Dan. 1:1), the 70 years of Jeremiah’s prophecies were due to expire in 536, according to inclusive reckoning (see Vol. II, p. 136). Therefore if the decree of Cyrus was issued in the summer or autumn of 537, and the Jews probably returned to their homeland in the spring of the following year, 536, this would fulfill the prophecies of Jeremiah (see pp. 96, 97).

Stirred up the spirit. As in years past God had influenced heathen rulers (Gen. 20:3; Dan. 2:28; etc.) to carry out His purposes, He now worked on the heart of Cyrus to fulfill the prophecies of Isaiah concerning this monarch, prophecies that had been made more than 150 years earlier (Isa. 44:28; 45:1-4, 13).

A proclamation. The decree was publicly proclaimed throughout the various satrapies of the empire, from the borders of India in the east to the Aegean Sea in the west, and from the Caucasus in the north to the Persian Gulf and the border of Egypt in the south.

In writing. The decree was sent out in written form and deposited for permanent reference in an archive (see ch. 6:1, 2). Writing had probably been introduced into Persia but recently, for archeological evidence shows that Persian records were kept beginning with the reign of Cyrus. The proclamation was presumably issued in the official Persian language, perhaps also in Babylonian, and probably in Aramaic, which was understood throughout the empire. The Behistun inscription of Darius I (see Vol. I, pp. 98, 110, 111; Vol. III, p. 57) consists of similar inscriptions in Old Persian, Elamite, and Babylonian. A copy has also been found in Aramaic.

2. Thus saith Cyrus. An official formula for introducing a royal proclamation, similar to those used in other royal decrees. For example, the Behistun inscription (Aramaic version, col. iii, l. 37) reads, “Thus says king Darius.”

King of Persia. Compare the ordinary formula in Persian inscriptions, “I am …, the great king, the king of kings, the king of Persia.”

The Lord God of heaven. Exactly the same title is found in an Aramaic petition made by Jews of the Nile island of Elephantine to a Persian governor (Cowley, Aramaic Papyri, No. 30, lines 27, 28), while in the reply of the Persian official to the petitioners, only the words “God of heaven” are used (ibid., No. 32, lines 3, 4). Jewish monotheism may have appealed to Cyrus if he was a Zoroastrian; he may have equated Yahweh with his own god Ahura-Mazda.

Hath given me. Cyrus felt that he was an appointee of heaven, and that as such he had a divine commission to fulfill. In the famous inscription on the clay barrel of Cyrus, now in the British Museum, the king says, “He [the Babylonian god Marduk] scanned and looked [through] all the countries, searching for a righteous ruler willing to lead him [in the annual procession]. He pronounced the name of Cyrus, king of Anshan, declaring him to be the ruler of all the world.” These words, written for the Babylonians, are so similar to those used in the proclamation on behalf of the Jews that they, in combination with the other typical official terms used, constitute strong proof of the authenticity of the decree. The only difference consists in the names of the gods. In Babylonian proclamations the name of the Babylonian god Marduk was naturally used, while in one written for the Jews the name of their God was employed.

He hath charged me. The word “he” is emphatic. This emphasis is also found in the ancient Greek and Latin translations of the text. Obviously, Cyrus makes reference to Isa. 44:28. Josephus (Antiquities xi. 1) claims that this passage was shown to Cyrus soon after Babylon’s fall, and it is only natural to consider Daniel as the one who informed the king concerning the predictions of Cyrus’ conquest of Babylonia and his part in the rebuilding of Jerusalem’s Temple (see PK 557). In the aforementioned clay barrel inscription Cyrus claims to have repatriated many foreign gods the Babylonians had transported to their capital, and rebuilt many sanctuaries that had been in ruins. In view of the fact that the authorization for the rebuilding of the Temple in Jerusalem came in the first year of his reign, it is probable that the wisdom of such a policy (see PK 571, 572) led Cyrus to do the same for other subject peoples and their gods. Thus the king’s action with respect to the Jews and their Temple was completely in agreement with what eventually became a general policy of pleasing the nations that had suffered at the cruel hands of the Babylonians, in order to gain their good will and loyal support as citizens of the new Persian Empire.

House. Heb. bayith, “house,” used of either a human dwelling or of one devoted to God. Bayith may therefore appropriately be translated “temple” here.

In Judah. That this phrase is added here, and again in the following verse, reflects the official character of the document, which would be expected to indicate the precise geographical location of the Temple to be rebuilt.

3. Of all his people. The permit to return was not limited to the exiles of Judah and Benjamin, the descendants of the subjects of the former kingdom of Judah taken captive by Nebuchadnezzar. It included all people who counted “the Lord God of heaven” (v. 2) as their God, particularly descendants of the ten tribes of the former northern kingdom of Israel, transplanted to various provinces of the Assyrian Empire in the 8th century b.c. According to 1 Chron. 9:3 members of at least some of the northern tribes were then living in Jerusalem.

His God be with him. The kindness of Cyrus, praised by many classical authors (Aeschylus, Herodotus, Xenophon, Plutarch, Diodorus, Cicero, and others), is reflected in these words. Cyrus’ greatness lay in his tolerance of, and greatheartedness toward, subject peoples. The influence of Daniel and the Isaiah prediction concerning him no doubt had much to do with the formation of his imperial policies (see PK 557).

He is the God. Commentators and Bible translators are divided in regard to the meaning of this clause and the one following it. Some have taken it to be an admission by Cyrus that Jehovah is the only true God, and have compared it to a similar confession by Nebuchadnezzar (Dan. 6:26). Others connect it with the following clause and read, “He is the God who is in Jerusalem.” This would make Cyrus consider Jehovah as merely a local deity.

By treating “he is the God” as a parenthetical expression and translating ’asher as “which,” the thought is conveyed that the clause, “which is in Jerusalem” refers back to the word “temple.” The Hebrew, however, clearly reads, “he is the God which is in Jerusalem,” as do also the LXX, the Vulgate, and other ancient versions. If parentheses are to be used at all, they must enclose the entire statement as a unit. Furthermore, the word ’asher may be translated either “which” or “who,” as required by the context.

It may be that, like Nebuchadnezzar (Dan. 2:47; 3:28; 4:37) and Darius (Dan. 6:26), Cyrus had come to recognize the true God (see PK 557); but the Hebrew text, at least as we have it today, does not permit the words of Ezra 1:3 to be construed as proof of this. A document has been found in which Cyrus, in addressing himself to the Babylonians, speaks of their god Marduk in precisely the same terms he here uses of the God of the Jews. However, see PK 557.

4. Whosoever remaineth. That is, Jews who chose to remain in exile (see PK 559). Those who were successfully established in business enterprises of one kind or another would be most likely to remain. It was only right that they should assist their returning brethren with large contributions.

The freewill offering. Permission was granted the Jews to collect financial contributions from their heathen friends for the Temple to be built in Jerusalem. It is noteworthy that the public pronouncement of Cyrus’ decree contains this appeal to the citizens of the empire without mentioning the fact that Cyrus had made provision for the rebuilding of the Temple from public funds, as is stated in the copy of the decree deposited in the government archives at Ecbatana (see on ch. 6:2). The reason is obvious. Had the proclamation mentioned the royal subsidy, few people would have felt impressed to give to the enterprise themselves. Without knowing that the government was paying part of the cost, many heathen who were friendly disposed toward the Jews may have been more willing to make private contributions.

5. Chief of the fathers. These were the hereditary heads of families, whose authority was recognized (see on Ex. 3:16). Although the permit to return had been so worded as to include all believers in Jehovah, only the two tribes, Judah and Benjamin, are specifically mentioned. Members of other tribes, if any, must have been in the minority.

Whose spirit God had raised. Only a comparative minority of the exiles returned. Even many of the clans of Judah and Benjamin chose to remain in the land of their adoption. Many had come to honor and wealth in Babylonia, as cuneiform records reveal, and were unwilling to forsake all they had acquired by hard labor through the years in exchange for an uncertain future in desolate Judea. It is for this reason that later on efforts were again made to lead back to Judea others who had remained behind in the initial return movement (see Ezra 7:7; Zech. 6:10). The first company willing to risk all for their country and for their God was composed of patriots and zealots; perhaps also of some who had nothing to lose by the move and who could only improve their lot by returning to their former homeland. Those who remained behind may have justified their decision by quoting Jeremiah’s admonition of more than half a century earlier, to build houses, plant fields, found families, and take an active interest in the welfare of their land of exile (Jer. 29:4-7). Those who declined to return to Palestine formed the nucleus of the strong and influential Jewish communities that existed in Babylonia throughout its successive history until very recent times.

7. The vessels. All vessels listed are of gold and silver. Since many Temple objects taken by Nebuchadnezzar were of bronze (2 Kings 25:14; see on Ex. 25:3), Cyrus evidently restored only those that had been dedicated to Babylonian deities and thus preserved since their arrival from Jerusalem more than half a century earlier. It seems that objects not made of precious metals had not been preserved.

This generous act on the part of Cyrus was not an isolated case. The king relates in the inscription of the afore-mentioned clay barrel in the British Museum (see on v. 2), that he returned to their rightful places many cult objects previously plundered by the Babylonians.

8. Mithredath. A Persian name that also appears as Mitradati in a cuneiform document of the time of Artaxerxes I.

Treasurer. Heb. gizbar, “treasurer,” found only here and in ch. 7:21. Gizbar is a Persian loan word found also in Babylonia in the form, ganzabaru. The use of this and other words of Persian origin in the book of Ezra indicates that the original document was written in the time of the Persian Empire, probably by a contemporary of the events described.

Sheshbazzar, the prince of Judah. Sheshbazzar, called “governor” in ch. 5:14, is identified by many scholars with Zerubbabel (see chs. 3:8; 5:16; EGW, RH, March 28, 1907). He is called a “prince of Judah,” a dignity that Zerubbabel, as a grandson of King Jehoiachin, also possessed (1 Chron. 3:17-19). It was not unusual for Jewish nobles in exile to bear two names (see Dan. 1:7). The name Sheshbazzar is thought to be from the Babylonian Shamash-abal-usur.

9. Thirty. It will be noted that the itemized list of Temple utensils given in vs. 9, 10 adds up to 2,499 rather than 5,400, the figure given in v. 11. It is possible that the itemized list is only partial, and that it was not intended by Ezra to add up to the total given. However, the last item on the list appears to include all other utensils not already listed, and should, presumably, make up the difference between the total of the preceding items and the grand total of all of them. All the ancient Hebrew MSS and versions agree with the figures as given in the KJV. It is worthy of note, however, that a parallel passage in the Apocryphal book of 1 Esdras (ch. 2:13, 14) avoids this seeming discrepancy by listing 1,000 “golden cups” instead of the 30 given here, and 2,410 “vials … of silver” instead of only 410, as in v. 10. Otherwise the figures are the same. The grand total as given in 1 Esdras 2:14 is 5,469, the sum of the figures for the various items as given there. Some have suggested that the figures in 1 Esdras were deliberately altered to avoid the seeming discrepancy in Ezra 1:9-11. All that can be said is that evidence is insufficient to provide a definite solution to the problem.

Charges. Heb. ’agarṭelim, “baskets,” a word of uncertain meaning. The LXX, Vulgate, and Syriac offer the translation “basin,” which has been adopted by various modern versions.

Knives. Heb. machalaph, a word found only here in the OT and of uncertain meaning. The context suggests that some sort of vessel is meant.

10. Basons. Heb. kaphor, “bowl,” or “bason,” as also in Ezra 8:27 and 1 Chron. 28:17. The related Akkadian word kaparu also means “bowl.”

11. All the vessels. See on v. 7. Probably many of these “vessels” were among those that Belshazzar profaned at the feast the night Babylon fell (Dan. 5:3). The irreverent use of these sacred utensils and the defiant spirit that prompted such an act gave visible evidence of the fact that Babylon would no longer respond to divine messages of guidance and that it would refuse to release the Jewish captives in order that they might return to their homeland as God planned that they should (Dan. 5:1-4, 21-23). Accordingly, the kingdom passed to a nation that would cooperate with the divine plan (vs. 25-31).

chapter 2

1 The number that return, of the people, 36 of the priest, 40 of the Levetis, 43 of the Nethinims, 55 of Solomon’s servants, 62 of the priests which could not shew their pedigree. 64 The whole number of them, with their substance. 68 Their oblations.

1. Children of the province. While the city of Babylon was one of the capitals of the Persian Empire, and its land a satrapy under the administration of a satrap, Judah was a province. The use of this expression is evidence of the familiarity of the writer with the political situation of that time.

Every one unto his city. Upon their return the exiles not only settled in Jerusalem but also in neighboring towns and villages, such as Jericho, Tekoa, Gibeon, Mizpah, and a number of others (see Neh. 3:2-19; 11:20-35).

2. Zerubbabel. The political leader of the returning exiles. In ch. 3:2 and elsewhere he is called the son of Shealtiel. In 1 Chron. 3:19, however, he is listed among the sons of Pedaiah, a brother of Shealtiel. This seeming discrepancy can be explained by assuming a levirate marriage (see on Deut. 25:5-10) between Shealtiel’s childless widow and his brother Pedaiah, whose first male child by such a marriage would be considered the heir of Shealtiel (see on Matt. 1:12). Zerubbabel, though actually the son of Pedaiah, is called the son of Shealtiel in a majority of the passages that refer to him. The fact that in the only place where Zerubbabel is called Pedaiah’s son, Shealtiel appears without children, though older than his brother Pedaiah, supports the theory of a levirate marriage.

Haggai (ch. 1:1) speaks of Zerubbabel, a grandson of King Jehoiachin, as governor of Judah. Cyrus thus appointed the descendant of a former king of Judah to rule in the name of the Persian king, a choice with which Cyrus could expect the Jews to be pleased. They would naturally accord more willing service to one of their own princes than to a foreigner.

Jeshua. Yeshua‘ is the Aramaic form of the Hebrew name usually translated “Joshua.” This Jeshua was the spiritual leader of the returning exiles, the “high priest” of Haggai 1:1 and Zech. 3:1, and is referred to also in Ezra 3:2; Neh. 12:1; etc. He was a direct descendant of Aaron, through his father Jozadak, high priest at the time of Nebuchadnezzar’s captivity (1 Chron. 6:3-15; Ezra 3:2). Jeshua was probably born in exile, since he lived to see the completion of the Temple 20 years after the return to Jerusalem.

Thus, two men of the old Jewish nobility led out in the restoration of Judah, one a descendant of the former reigning house as the appointed political leader, and the other a son of the last precaptivity high priest as spiritual head. Their names may have been suggested to Cyrus by a trusted counselor, such as Daniel, and both were no doubt chosen because of sterling character and because they enjoyed the confidence of their people.

Nehemiah. The function of the other ten leaders here enumerated is unknown, inasmuch as their names do not appear again except in the duplicate list of Neh. 7. They may have been the elders mentioned frequently in later passages (see ch. 5:5, 9; etc.).

The number of the men. The following list of exiles shows the importance attached by the Jews to ancestral lists. Though transported to Babylonia under the most miserable conditions imaginable, many had apparently succeeded in preserving their genealogical documents. Some, however, had not been so successful, and could not prove their pedigree. (v. 59).

The numbers of persons in the various family groups here given differ slightly from those of a duplicate list Nehemiah used almost a century later to guide him in the resettlement of Jerusalem. Of the 42 numbers given by Ezra (vs. 3-60), 18 differ from the corresponding numbers in Neh. 7. The differences are small, and can be explained by assuming that the lists were drawn up at different times, and that during the interval the population figures varied, owing to deaths and births, or for other reasons.

3. Children of Parosh. Or, “sons of Parosh.” The large family unit of Parosh, with 2,172 men, stands first, as it does again in the corresponding list of Neh. 7. The name Parosh means “flea.” It is unknown how the family came to adopt this name, but it is a fact that Arab tribal heads frequently bear animal names such as lizard, gazelle, shrewmouse, etc. Similarly, a Jewish tribal head may have taken the name “flea,” a name David figuratively assumed after having spared Saul’s life at the cave of Engedi, expressing his own humility in Saul’s presence (1 Sam. 24:14; 26:20).

4. Shephatiah. An old family, whose name means “Jehovah has judged.” This name appears frequently from the time of David onward.

5. Arah. This name, meaning “He has wandered,” is attested but once elsewhere, as that of a man of the tribe of Asher (1 Chron. 7:39). However, the name is found in Babylonian documents, and may have been adopted during the Exile.

6. Pahath-moab. The largest family unit, with 2,812 men. The name means “governor of Moab,” implying that a former family head had governed Moab when that country was subject to Judah.

7. Elam. This name is attested in 1 Chron. 8:24; 26:3.

8. Zattu. Nothing is known of this or the following name, Zaccai (v. 9).

10. Bani. This name appears in Hebrew records since the time of David (2 Sam. 23:36).

11. Bebai. A Babylonian name. This family was either newly founded or had exchanged its former name for a Babylonian one during the Exile.

12. Azgad. The name is found nowhere else. The greatest numerical difference in the lists of Ezra and Nehemiah occurs here, Ezra giving the number as 1,222, and Nehemiah (ch. 7:17) 2,322. A later copyist may be responsible for this seeming discrepancy.

13. Adonikam. The name attested only here means “My Lord is risen.”

14. Bigvai. A Persian name; the Bagoas in Greek records. A Persian governor by that name ruled over Judah toward the end of the 5th century b.c. This large family of 2,056 men returning with Zerubbabel may have taken the name Bigvai in honor of the Persians. This family may have come from an area bordering on Persia, and may have favored Persian policy. The Jews have always been very adaptable.

15. Adin. The names in vs. 15-19 are all Hebrew, but the persons are otherwise unknown.

20. Gibbar. After the 17 tribal units enumerated in vs. 3-19, 15 groups follow, classified according to cities or villages. The location of Gibbar is unknown. Nehemiah’s list has Gibeon here (Neh. 7:25).

21. Beth-lehem. In Judah, south of Jerusalem, now called Beit Laḥm.

22. Netophah. A town near Bethlehem whose exact location is unknown. It is also not clear why the people of Netophah, Anathoth, Michmas, Bethel, and Ai (vs. 23, 27, 28) are called “men,” and all others “children,” or “sons.”

23. Anathoth. A Levitical city in Benjamin, now Râs el-Kharrûbeh near ‘Anāta, 3 mi. (4.8 km.) northeast of Jerusalem. It was formerly the home town of the prophet Jeremiah (Jer. 1:1). On the term “men,” see on v. 22.

24. Azmaveth. A town north of Anathoth, now called Ḥizmeh.

25. Kirjath-arim. Usually called Kirjath-jearim, now Tell el-Azhar, about 71/2 mi. (12 km.) west-northwest from Jerusalem.

Chephirah. Now Tell Kefireh, north of Kirjath-jearim.

Beeroth. On the road leading from Jerusalem to the north. Beeroth has been tentatively identified with Râs eṭ-Ṭahûneh, near Bethel.

26. Ramah. Probably er-Râm, 51/2 mi. (8.8 km.) north of Jerusalem.

Gaba. Or, Geba, known today as Jeba‘, east of Ramah (see on 1 Sam. 13:3).

27. Michmas. Now Mukhmâs, northeast of Gaba. On the term “men,” see on v. 22.

28. Beth-el. Now Beitîn. On the term “men,” see on v. 22.

Ai. Ai has been identified with et-Tell east of Bethel, where excavations were carried on from 1933 to 1935. The identification is probably correct as regards postexilic Ai, although its correctness in regard to Joshua’s Ai is doubted (see on Joshua 7:2).

29. Nebo. Now Nûba, near Aijalon, which lies about 12 mi. west-northwest of Jerusalem.

30. Magbish. An unknown locality in central Palestine.

31. The other Elam. In view of the fact that an Elam is mentioned among the families (v. 7), it is uncertain whether a locality or a family is here designated.

32. Harim. This name has also been generally considered that of a tribal unit rather than of a locality. A personal name, Harimma’, appears in Babylonian records of the 5th century, indicating that this family was one of those that adopted foreign names during the Exile.

33. Lod, Hadid, and Ono. These three places lay 25 mi. (40 km.) northwest of Jerusalem. Lod is called Lydda in the NT, and now bears the name of Ludd. Hadid, now el-Hadîtheh, lay about 31/2 mi. (5.6 km.) east-northeast of Lod, while Ono, now Kefr ‘Ana, lay about 5 mi. (8 km.) north of Lod.

34. Jericho. This city lay in the Jordan valley and has generally been identified with Tell es-Sulṭân, adjoining modern Jericho (see Vol. I p. 124; Vol. II, p. 42).

35. Senaah. It is interesting to find at the close of all nonecclesiastical families and city groups the largest unit of all—3,630 men—with the strange name “children of Senaah.” That this group is mentioned last may indicate that it was considered less important than the others. Because of its feminine ending the name has been thought to represent a town but that so large a town should have existed without ever being mentioned elsewhere would be most unusual. How could such a place have disappeared without leaving any trace of its former existence? For this reason some commentators consider it to be the name of a family unit. But if so, why should it be mentioned alone, at the end of a number of city groups, in spite of its great number? It therefore seems reasonable to consider that the 3,630 “children of Senaah” were a class of low-caste people, as Meyer and Kittel have suggested. The name Senaah appears also in variant forms in Neh. 11:9 and 1 Chron. 9:7.

36. The priests. Of the priests, four families with a total of 4,289 men returned to Jerusalem, and three additional families that could not prove their eligibility (vs. 61-63). Three of the legitimate priestly families traced their descent back to persons who had been heads of priestly courses during the reign of David, namely Jedaiah, Immer, and Harim (1 Chron. 24:7, 8, 14). The other family originated from a certain Pashur, of whom nothing further is known. No Biblical person who bore this name can have been the ancestor of this family.

The four priestly families mentioned in this list of exiles were still the main representatives of the priesthood in Ezra’s time, 80 years later, when all four are mentioned in the list of those who had taken strange wives (Ezra 10:18-22).

40. The Levites. It is surprising to find the lower ecclesiastical workers returning in such small numbers—only 74 Levites, 128 singers, 139 gatekeepers, and 392 other Temple servants—a total of 733 men as compared with more than 4,000 priests who returned.

From the history of the kingdom of Judah we know that the Temple service had, at times, fallen into decay, and that many of the Temple personnel had been connected with the pagan high places (see on Judges 5:18) that had been established throughout the country. All of these were destroyed by Josiah as a part of his work of reform (2 Kings 23:5, 8, 13), and their priests taken to Jerusalem. But a place in the sanctuary and at the altar of the Temple was denied them, and they were apparently allowed to perform only the most menial tasks (see on 2 Kings 23:9).

Ezekiel refers to the misconduct of the Temple personnel prior to the Exile, but the Zadok priests seem to have remained at least comparatively free from idolatry, and, in the service of the Temple shown him in vision, were to have served as priests. Their Levitical brethren were to be allowed to perform only menial duties in the new Temple. The Levites could thus not expect positions of honor, and most of them may therefore have preferred to remain in exile.

Another possible reason for the small number of returning Levites may have been that relatively few of them had been taken into exile. Nebuchadnezzar at first deported only the higher officers, the nobility, and the armed forces. The Levites did not belong to any of these classes—at least not since the time of Josiah—and may therefore not have been deported in so great numbers as the priests. If but few Levites were in exile, the number of those returning would also be small.

41. The singers. A special class of Levites. Only one family is represented, that of Asaph, one of the leading musicians in the time of David (1 Chron. 6:39, 43; 16:5, 6). What had become of the descendants of the other musical directors mentioned in the titles of the Psalms and other Bible passages is not known.

42. Porters. Another profession known since the time of David. The Temple, with its many halls, gates, and courts, particularly upon the occasions of annual feasts, required a special police force to maintain order and security.

43. The Nethinims. The word thus translated is from the root nathan, “to give,” and means “given ones,” probably in the sense of being devoted, or dedicated to the sanctuary. Since the time of Joshua (Joshua 9:27), foreigners had been used for the most menial type of work in the Temple service. To this group of Temple servants prisoners of war may have been added from time to time (see Ezra 8:20). The returning Nethinims belonged to 35 families.

55. Solomon’s servants. King Solomon had apparently increased the service personnel of the Temple, inasmuch as the new buildings required much more attention (1 Kings 9:20, 21; 2 Chron. 8:7, 8). As the lowest rank of ecclesiastical workers, they are here mentioned last. They lived in separate towns, or in their own quarters in Jerusalem, and, though not Israelites, had agreed to keep the whole law (see Neh. 10:29-31). The Deuteronomic law required that they be considered a part of the congregation of Israel (Deut. 29:10-13; Ex. 20:10) and be treated as such. Ten families of “Solomon’s servants” returned with Zerubbabel.

58. All the Nethinims. The Nethinims (vs. 43-54) and “Solomon’s servants” (vs. 55-57) were apparently so closely related in origin and work that their number is given as if they were one group. A total of 45 families is represented, averaging eight men each. It is thus apparent that their family units were, for some unknown reason, much smaller than those of the full-blooded Jews. Later, at the time of Ezra, 220 more Nethinims returned (ch. 8:20). Reports must have reached Babylonia that those who returned under Zerubbabel had found good positions in the Temple service, and many more became willing to sever their connections with Mesopotamia and return to Palestine.

59. Tel-melah. The locations of all four Mesopotamian places mentioned in this text are unknown. From these four places came 652 men (v. 60) belonging to three family groups which could not give proof that they were descendants of former Jews. If their forebears had been legitimate inhabitants of Judah at the time of Nebuchadnezzar, they may perhaps have received especially rough treatment, either during the journey to Babylonia or as slaves after their arrival, and had consequently lost all identifying documents (see on v. 2).

61. Priests. Three returning families claimed to belong to the priesthood but were unable to present valid credentials. Admission to priestly office was denied them by the governor until a high priest would be able to procure a divine decision by means of the Urim and Thummim. It is strange that the number of these priests is not given either in this list or in that of Neh. 7.

Koz. It is possible that this family was later able to establish its priestly rights, because we find a certain “Meremoth the son of Urijah, the son of Koz” taking part in the building of the city wall in Nehemiah’s time (Neh. 3:4, 21). Ezra (ch. 8:33) simply calls him “Meremoth the son of Uriah the priest.” The members of this family seem either to have found their credentials or to have secured other evidence that their ancestors were priests, or, the Urim and Thummim had revealed God’s will with respect to them.

63. The Tirshatha. From the Persian tarshta, an honorific title for the governor of a province, equivalent to “His Excellency.” Its literal meaning is, “the feared one.”

Urim and … Thummim. See on Ex. 28:15, 30. Zerubbabel evidently anticipated that the power of obtaining direct answers from God by means of the Urim and Thummim, which had existed in pre-exilic times, would be restored as soon as the new congregation was re-established and the services of the Temple reinstituted. Whether his expectations were fulfilled is not known.

64. The whole congregation. The sum total of all the figures given in the preceding verses is 29,818, while the total number of returning exiles is given as 42,360. It is thus evident that besides the men enumerated in detail another 12,542 must have followed. Since the number 12,542 is too large for the three families of priests whose numbers were not given (see on v. 61), the suggestion that they were women must be considered a possible solution to the problem. Their relatively small number—in comparison with the number of returning men—can be explained by assuming that many men left their families with relatives in Babylonia until homes could be provided for them in Palestine. Presumably, the women were then to follow their husbands in a later caravan as soon as the situation in Palestine should make the trip advisable. Since, in the following verses, maidservants as well as menservants are counted, and female singers as well as their male colleagues, it seems certain that the wives of free citizens were not omitted from the count. Hence, we are to understand the 42,360 individuals listed as the total number of all returning citizens, men, women, and ecclesiastical personnel.

65. Beside their servants. After the enumeration of all Jews and also of those who claimed to belong to the congregation, 7,337 male and female slaves are mentioned. That they were not Jews is evident not only from their social position but also from the place they receive in this list—after the total of the “whole congregation” has been presented. It is surprising to find that in the 50 years of their captivity some of the Jews had improved their social standing to the extent that they had acquired slaves—one to every sixth Jew.

Singing men and singing women. Some have thought that these non-Jewish artists were to swell the comparatively small number of Levitical singers (see on v. 41). This is, however, unlikely. Some commentators consider them secular entertainers. When the Israelites left Egypt about 1,000 years earlier a “mixed multitude” of non-Israelites also went up with them (Ex. 12:38), and in the wilderness became a cause of much trouble (Num. 11:4). It would not be surprising to find that in leaving Babylonia the Jews were accompanied by a similar group.

66. Their horses. A total number of 8,136 riding animals and beasts of burden is listed as accompanying the expedition. Since the group desired to travel rapidly, the returning group took no sheep, goats, or cattle. Those who possessed such animals in Babylonia probably sold them and took the money with them.

68. When they came. The writer passes over the journey in silence (see on Gen. 24:7, 62), though it must have taken several weeks. The route is not mentioned, although the topography of the Near East leaves few uncertainties in this respect (see on Gen. 12:5). The caravan probably followed the banks of the Euphrates up to the 36th parallel, or went through the former homeland of Assyria to Arbela, and then followed the approximate course of the present Syro-Turkish border till they reached the Euphrates. From there, the desert between the Euphrates and the Orontes River was crossed, with the Aleppo oasis as a stopping place, midway across the desert. Reaching the Orontes, they probably followed this river up to its source, and then marched through the Beqa‘, the valley between the Lebanon and Anti-Lebanon mountain ranges, until they reached the upper course of the Jordan, and so entered Palestine. This was the route that most military forces of the Assyrians and Babylonians had taken in the past and that the captive parents and grandparents of this group apparently traversed in the opposite direction half a century earlier (see Jer. 39:5-7; 52:9, 10, 27).

The time of departure was probably the spring of 536 b.c. (see on ch. 1:1), and perhaps Jerusalem was reached in the summer of the same year. Eighty years later it took Ezra and his caravan almost four months to reach Jerusalem (chs. 7:8, 9; 8:31), and it is reasonable to think that Zerubbabel’s journey lasted as long as that of Ezra.

Offered freely. Arriving at the site of the former Temple, the members of the expedition conducted a thanksgiving service in which the heads of families and the people offered gifts for the planned reconstruction of the Temple building to the sum of 61,000 drams of gold and 5,000 silver minas.

This was a most remarkable sum for a group of people who had but recently regained liberty. A spirit of liberality must have taken hold of them like that which gripped the people at the building of the tabernacle at Sinai (see Ex. 36:5-7). They knew how God had fulfilled His promises through the prophets, and were willing to make a sacrifice to re-establish the Temple and its service.

God has ever provided His people with opportunities to give of the means entrusted to them. There is no better cure for the spirit of selfishness that naturally infects the human heart than to respond “freely” to calls to advance the cause of God in the earth and to help their fellow men. Those who truly love God will cultivate the spirit of liberality (see 2 Cor. 9:6, 7).

chapter 3

1 The altar is set up. 4 Offerings frequented. 7 Workmen prepared. 8 The foundations of the temple are laid in great joy and mourning.

1. The seventh month. Shortly after their arrival in Palestine, probably in the summer of 536 b.c., the newly returned exiles assembled at Jerusalem to inaugurate the new Temple service. This gathering took place at the end of the 6th month, as a comparison of v. 1 with v. 6 shows. The 7th month (Tishri) was one of the most sacred months of the entire Jewish religious year. The 1st day of that month was New Year’s Day of the civil calendar (see Vol. II, p. 110). The month began with a blowing of trumpets and a holy convocation (Lev. 23:24; see Vol. II, p. 106). Ten days later came the solemn Day of Atonement (Lev. 23:27), followed almost immediately by the Feast of Tabernacles, from the 15th to the 22d day of the same month (Lev. 23:34-36).

The people gathered. The people were prepared to stay long enough to celebrate the Feast of Tabernacles (v. 4), one of the three great feasts every Jew was required to observe in Jerusalem (Ex. 23:14; Lev. 23:2; Deut. 16:16).

2. Jeshua. Concerning Jeshua and Zerubbabel, see on ch. 2:2.

Builded the altar. The old Temple area must have been surveyed, and the place ascertained where the altar of burnt offering had originally been located. On that sacred spot a new altar was built. The altar was the center of Jewish worship, and services could not be carried on without it. The altar must have been completed by the last day of the 6th month (see v. 6).

As it is written. Under the leadership of men like Daniel and Ezekiel the exiles had determined to start from the beginning to worship God according to His expressed will, and not again fall into the sins of indifference and idolatry, on account of which they and their fathers had had to suffer so much. Reference is probably here made to Lev. 17:2-6 and Deut. 12:5-7, where God explicitly commands the Israelites to offer their sacrifices only at the place He would select for that purpose. That place was Jerusalem (1 Kings 9:3).

3. His bases. Rather, “its place” (RSV), meaning that the altar was erected on the exact spot where Solomon’s altar of burnt offering had stood.

Fear was upon them. Although the people had but recently returned from Babylonia, they were already aware of the hostility of their neighbors, who were not a little displeased that the Jews had now returned to their homeland. The surrounding people may have occupied some parts of Judea during the Exile, and were now asked to return these to their rightful owners. Naturally, they looked with suspicion upon the Jews, who made it plain that henceforth no other worship than that of Jehovah would be tolerated. This hostility may already have been revealed in threats. Hence, the returning exiles assembled in Jerusalem in a state of fear. Though they had permission from Cyrus to raise up both their altar and their Temple, it was not at all certain that this could be accomplished without encountering serious opposition from the neighboring peoples. Cyrus had only recently come into possession of these areas, which had belonged to the Babylonian Empire, and he may have exercised only nominal control over them.

Burnt offerings. As the law required (Ex. 29:38, 39; Num. 28:3, 4).

4. Feast of tabernacles. The festival requirements of Lev. 23:33-42 were carefully observed. To live in tents or booths had a real and appropriate meaning this time. The feast was originally established as a memorial of the 40 years of desert wandering. Once more the people of God had been led back to their homeland from a foreign country, where they had been in exile; once more they were living in tents, until more permanent places of abode could be built.

Daily burnt offerings. These offerings are not those mentioned in vs. 3 and 5, but pertained to the Feast of Tabernacles. The regulations concerning them are found in Num. 29:12-40. All particulars there enjoined were now carefully observed, as may be concluded from the record here given of the celebration.

5. Continual burnt offering. This was doubtless the daily morning and evening sacrifice (Ex. 29:38-42; Num. 28:3-6).

Both of the new moons. Literally, “and those of the new moons.” The reading in the KJV gives the impression that the continual burnt offerings pertained to the newmoon festival and the other set feasts, but this is not the meaning of the Hebrew text. The regulations for the feast of the new moon are found in Num. 28:11-15.

The set feasts. See on Lev. 23:2. These were the other feasts such as the Passover, Feast of Weeks, and the Day of Atonement.

Freewill offering. The custom of bringing freewill offerings was also reinstituted (see Lev. 1-3). Thus provision was made for all that was most essential in the practice of the Jewish religious ritual, although the Temple itself remained unbuilt for the time being.

6. Seventh month. See on v. 1.

7. Gave money. During the festive assembly discussions were held concerning the rebuilding of the Temple, and contracts were closed with artisans able to carry out the plans there laid. Many of the exiles had doubtless been employed by the Babylonians in building their palaces, temples, and fortifications. During the time of the Exile, particularly under Nebuchadnezzar, Babylon had witnessed tremendous activity, as the texts excavated there have shown. The professional skill acquired in Babylon now proved to be a great asset, and Zerubbabel set the masons and carpenters to work at their respective tasks, paying them regular wages in money.

Meat. Literally, “food.”

Zidon. The purchase of cedars from the Lebanon Mountains was made by contract with the Sidonians and Tyrians, with compensation in kind. Phoenicia was a narrow strip of coastland and had to import foodstuffs (see Acts 12:20; see also Vol. II, p. 68). Solomon had paid for the materials received from Hiram of Tyre with wheat, barley, wine, and oil (2 Chron. 2:15), and similar arrangement was now made by Zerubbabel. From the most ancient times the Lebanon region had furnished cedarwood for building palaces, temples, and other public buildings throughout the civilized countries of the Near East.

That the Sidonians are mentioned before the Tyrians accords with the actual political situation under the Persian rule. Herodotus (vii. 96, 98; viii. 67) claims that in the time of Xerxes the king of Sidon possessed a higher rank than the king of Tyre. This condition probably existed before Xerxes’ time, and was due to the long siege of Tyre by Nebuchadnezzar. The result was a marked weakening of the economic strength and prestige of Tyre. Sidon profited by this situation and thereafter took the lead among the Phoenician city states (see Vol. II, p. 69).

According to the grant. A special grant of Phoenician timber made by Cyrus seems to be intended. Although outside of this remark we have no written evidence of such a grant, the provision made in the official decree, as later found in Ecbatana, to have the cost of the Temple paid from royal funds, apparently included the purchase of building material with public money. The food, drink, and oil must have been provided by the Persian administration, because the newly arrived Jews could hardly have found enough foodstuffs even for their own needs in the half-deserted country to which they had come.

8. The second year. If the year of the Jews’ return was 536 b.c. (see on ch. 1:1), the second month of the second year would have fallen in the spring of 535 b.c. The months were numbered beginning with Nisan, the 1st month of the ecclesiastical year, even though the months so designated referred to the civil calendar, which began in the fall with Tishri, the 7th month (see Vol. II, p. 108). The phrase, “of their coming unto the house of God at Jerusalem,” shows clearly that the second year of their return is meant, and not the second year of Cyrus’ reign, as some commentators have thought.

The second month. Called Iyyar in the postexilic calendar. Some commentators think that this month was chosen for the beginning of building activities in order to coincide with the date chosen by Solomon for beginning the erection of the first Temple (1 Kings 6:1).

Zerubbabel. In v. 2 Jeshua, the high priest, is mentioned before Zerubbabel, the governor, because reference is made to a purely ecclesiastical affair, the beginning of the sacrificial service, in which the high priest naturally had primary authority. In connection with the rebuilding of the Temple, Zerubbabel, representing the authority of the state, is mentioned first. He was the official representative of the Persian king, who had issued the decree to rebuild the Temple; therefore it was his privilege and duty to lead out in the measures to be taken in carrying out the decree.

Appointed the Levites. The few Levites who had returned (see on ch. 2:40) were appointed by the governor to supervise the workmen employed in rebuilding the Temple.

From twenty years. In conformity with a custom that had existed at least since the time of David, that the Levites could serve only after reaching the age of 20 (1 Chron. 23:24, 27; 2 Chron. 31:17). In Moses’ time they were not permitted to serve until the age of 25 (Num. 8:24).

Set forward. That is, “supervised” or “had the oversight.”

9. Jeshua. The supervision of the work was under three groups, probably arranged according to the population of the new province of Judea. Jeshua was the head of the priesthood, Kadmiel was spokesman for the tribe of Judah, and Henadad was apparently the leader of the lower rank of Temple personnel.

10. Priests in their apparel. The priestly garments which the people had recently provided (ch. 2:69) were designed “for glory and for beauty” according to the Mosaic law (Ex. 28:40).

With trumpets. The blowing of trumpets was a priestly prerogative (Num. 10:8; 31:6; Joshua 6:4; 1 Chron. 15:24; 16:6; 2 Chron. 5:12), while cymbals were the musical instruments played by Levites (1 Chron. 15:16, 19; 16:5; 2 Chron. 5:12, 13; 29:25).

After the ordinance of David. This ordinance is given in 1 Chron. 15:16-24. However, Zerubbabel’s musical service fell short of the “ordinance of David,” since it failed to provide for several instruments that were an essential part of David’s system. Apparently, the musical training of the Levites had been neglected during the Exile (see Ps. 137:2-4).

11. They sang together by course. Or, “they sang responsively” (RSV), literally, “they replied [to each other].” The choir was divided into two groups that sang alternately, or antiphonally.

Shouted. Shouting has always characterized occasions of joy and triumph, but is seldom mentioned in connection with religious affairs. One such exceptional occasion occurred when the ark of the covenant was taken to the Israelite camp near Aphek (1 Sam. 4:5), another when David brought it up from Kirjath-jearim to Jerusalem (2 Sam. 6:15). Pious shouting is also mentioned in Ps. 47:5 and Zech. 4:7.

12. Ancient men. It was only 50 years since the Temple of Solomon had been destroyed (586 b.c.) and 70 since the first captivity, and there were “many” older men in the congregation who had seen it in their youth, or childhood, and vividly remembered its grandeur and glory. They could not help crying when they thought of the modest plans for rebuilding the Temple. It was a “day of small things” (Zech. 4:10), and the new house, in comparison with the old one, appeared to be “nothing” (Haggai 2:3). Solomon had been able to employ the best workmen of his own country, which reached from the border of Egypt to the Euphrates, and the skill of neighboring lands, like that of the Tyrians. Zerubbabel had to depend on his own subjects, the few citizens of the small province of Judea.

13. Noise of the weeping. Weeping in the Orient is not done silently, but with the utterance of shrill cries.

1. The adversaries. Concerning their identity, see v. 2. Although they apparently came in a friendly guise, the historian saw them for what they really were, “adversaries,” literally, “enemies,” like Haman (Esther 7:6) or Sanballat (Neh. 4:11).

2. We seek your God. It was true, in a sense, that they sought God, though not like the returned exiles. The Samaritans, inhabitants of the area formerly occupied by the kingdom of Israel, were mainly Aramaeans from Syria and Mesopotamia. They had a mixed religion of paganism and Jehovah worship (see 2 Kings 17:24-33).

Since the days of Esar-haddon. Of a transplantation of people into the region of Samaria by Esarhaddon, who reigned over Assyria from 681-699 b.c., no information is available aside from this statement. However, the prophecy of Isa. 7:8—a prediction made about a decade before Samaria’s fall—to the effect that Ephraim would be broken within 65 years so “that it be not a people,” may refer to this transplantation. The fulfillment should therefore have taken place before 665 b.c., during Esarhaddon’s reign. It seems that a new uprising against Assyrian power among the remnants of the former Israelite kingdom must have occurred at that time, with the result that the Assyrians moved them out of the country and replaced them by contingents of foreigners, as Sargon II had done after the destruction of Samaria in 723/2 b.c. (2 Kings 17:24). Another, and even later, transplantation of people under “Asnapper” (Ashurbanipal) is mentioned in Ezra 4:10.

3. Ye have nothing to do. From the sad experience of Babylonian exile, the Jews had learned one thing well—to resist the temptation to join idolaters in any kind of enterprise. Unfaithfulness to God had resulted from the unholy connections the pre—exilic Jews had made with other nations, and the end of this course of action had been disgrace and disaster. The Jews had therefore determined not to fall into that error again, a vow that, with few exceptions, postexilic Jewry rigorously kept. If anything, they went to the opposite extreme.

The break with the Samaritans at this time proved final. The result was hatred and mutual aversion and contempt, which continued through the centuries (see Luke 9:52-54; John 4:9).

4. Weakened the hands. Or, “discouraged” (RSV). Encouragement is spoken of as “strengthening the hands” (Ezra 6:22; Isa. 35:3; Jer. 23:14; etc.). The expression “weakening the hands” (see Jer. 38:4) occurs also in the so-called Lachish Letters, inscribed potsherds from Jeremiah’s time (see Vol. I, p. 125; Vol. II, p. 97).

Troubled them. Since the “trouble” resulted in a cessation of work, it must have been fully effective. The hindering seems not to have been limited to threats, but was probably of a more serious nature. All the returned exiles lived in unfortified settlements, presumably in temporary houses or tents. The threats made against them, and occasional attacks on their property, may have been of such a nature that workmen not resident in Jerusalem found it necessary to remain at home to protect their families and property. Whatever course was followed by the enemies of the Jews, the later records make it clear that their actions were highly successful and that the work on the Temple ceased for many years.

5. Hired counsellors. Although v. 5 leaves a number of questions unanswered, it is clear that certain royal advisers were bribed by the Samaritans to influence the king against the Jews. Daniel had presumably died—his last vision is dated in the 3d year of Cyrus (Dan. 10:1)—and his enemies (see Dan. 6:4) may have had more success influencing Cyrus against the Jews following his death. However, Cyrus seems to have neither revoked his decree nor issued one prohibiting the building of the Temple, because if such a counterdecree had been issued, the enemies of the Jews would have used it in the time of Darius. Moreover, Persian kings had a strong aversion to revoking a decree (see Dan. 6:8; 12; 15; Esther 8:8).

6. Ahasuerus. Some commentators have identified the Ahasuerus of this verse with Cambyses, since his name appears in this chapter following events that took place in the time of Cyrus. Others have pointed out that the name “Ahasuerus” appears in ancient records only as that of the king known by the Greek name “Xerxes,” and have therefore placed the incompletely recorded event of this verse in the beginning of Xerxes’ reign. See Additional Note at the close of this chapter.

An accusation. The enemies of the Jews, the Samaritans, made of the accession of a new king to the throne an opportunity to harm the Jews. Unfortunately, nothing is said as to the nature of these accusations or of their results (see above, on v. 5). That nothing is reported concerning an adverse decision of the king against the Jews may perhaps be interpreted to mean that the petition elicited an unfavorable reply, and that the Jews remained unmolested.

7. Artaxerxes. Commentators who have identified the Ahasuerus of v. 6 with Cambyses, have seen in this Artaxerxes the false Smerdis, who ruled for about half a year in 522 b.c. and was killed by Darius I, who then took the throne. Others have identified the Artaxerxes of vs. 7-23 as the king known in history as Artaxerxes I. See Additional Note at close of this chapter.

Bishlam. This name is not attested elsewhere; it is uncertain whether it is Persian or Semitic. Mithredath is a Persian name (see on ch. 1:8). Tabeel might be Semitic (cf. the Assyrian name Tâb-ilu; see also Isa. 7:6). The three men here named were probably Samaritan leaders. One at least, Mithredath, was a Persian, perhaps the governor, or possibly a Persian commissioner assisting a native governor by the name of Bishlam.

In the Syrian tongue. Literally, “in Aramaic.” The words translated “interpreted in the Syrian tongue” can be rendered either as “set forth [in] Aramaic,” or “translated [from] Aramaic.” The meaning would be that the letter was written in the Aramaic square script, used for official correspondence throughout the Persian Empire, and either composed in the Aramaic language, or translated from Aramaic into another language, perhaps Persian.

8. Rehum the chancellor. With v. 8 the first Aramaic section of Ezra begins. The document which the compiler of the book—perhaps Ezra himself—used, was apparently written in Aramaic from this point on and taken over without change. Rehum is a Semitic name borne also by several Jews in the days of Zerubbabel (Ezra 2:2) and Nehemiah (Neh. 3:17; 10:25; etc.). This name occurs also in the Aramaic papyri of Elephantine. It is not strange to find this name borne by a Samaritan, since many Samaritans were of Aramaean (Semitic) stock. The Aramaic word translated “chancellor” is also found in Jewish documents from Elephantine, and seems to mean “private secretary,” or “accountant,” being perhaps the title of the assistant governor.

Shimshai. This name appears also in the Aramaic texts from Elephantine, as well as in Babylonian texts, in the form Shamshai, meaning “my sun.” His title, “scribe,” shows that the letter was actually written by him and that the previously mentioned Rehum had composed or dictated it.

9. The Dinaites. The word thus translated, taken by the older translators as one representing a people, appears also in the Elephantine papyri, where its primary meaning is “judge” or “magistrate.” It is so translated in the RSV.

The Apharsathchites. This word, found again in ch. 6:6, is taken by most modern commentators as the Aramaic or Persian term designating a certain class of officers, although an exact equivalent aside from these two instances is unknown. The same is true of the “Tarpelites.”

The Apharsites. This word either designates an unknown class of officers or should be vocalized (see Vol. I, pp. 25, 26) in Hebrew so as to read “Persians” (RSV).

Archevites. People from the city of Erech (see on Gen. 10:10), now Warka, in southern Mesopotamia.

Dehavites. The word thus translated, formerly thought to designate a people, should be vocalized so as to mean “that is” (see Vol. I, pp. 25, 26). The latter part of v. 9 then reads, “the men of Susa, that is, the Elamites” (RSV).

10. Asnapper. A corrupt form of the name Ashurbanipal, king of Assyria, 669-627? b.c. Of his deportation of inhabitants from Erech, Babylon, and Susa nothing is known from any other source. However, the bloody wars of Ashurbanipal against Babylon (652-648 b.c.) and Elam (date uncertain) are well attested from Assyrian records. As a result of these wars people from the cities mentioned were apparently deported to Samaria.

This side the river. This is the first occurrence in the book of Ezra of the official name of the Persian satrapy inclusive of Syria and Palestine. Its Aramaic name ’Abar nahara’, “Beyond the River” (RSV), is found as Ebirnâri in the cuneiform inscriptions of that time. The name indicates its geographical location as comprising lands lying beyond the Euphrates, as thought of from the capitals of the Persian Empire.

And at such a time. See on v. 17.

12. Came up from thee. That is, from the land of Babylonia.

Building the rebellious. The basis of this accusation lay in the various plots and revolts of the Jews against their Babylonian overlords, as described in 2 Kings 24 and 25. There had been other revolts against Assyria previously (2 Kings 18:7; 2 Chron. 33:11), but it is doubtful that the Samaritans knew of them. They would, however, be well informed concerning the repeated rebellions under the last three kings of Judah—Jehoiakim, Jehoiachin, and Zedekiah—which had ended in shame and disgrace, and resulted in the destruction of Judah and the slavery of its inhabitants. Thus they had a plausible reason for charging that Jerusalem was a rebellious and wicked city.

Set up the walls. From these words it appears that the accusation was directed against the building of the city wall, as again, later, in the time of Nehemiah. The Aramaic word translated “set up” literally means “completed.” This accusation was certainly exaggerated, as the next phrase refers to the foundations, and even more so the following verse. Hence, the work cannot have been nearly as complete as the Samaritans claimed.

13. Then will they not pay. The conclusions drawn from the rebuilding of Jerusalem’s fortifications were plausible. History knows of many examples of a city refusing to pay tribute to its overlords, if it felt safe in doing so. Many times the mere repair of city walls aroused suspicion and was interpreted as a preparation for rebellion. That the accusation was entirely unfounded, however, is quite clear. The Jews had been grateful to Cyrus for allowing them to return to their former homeland. They had received royal favors, and were certainly far from revolting against the benevolent rulers of Persia, who had favored them in many ways. The history of Jewry under Persian rule reveals no real, organized revolt.

Toll, tribute, and custom. The three expressions chosen by the translators of the KJV do not clearly convey the meaning of the three Aramaic words involved. The first, a loan word from the Akkadian, means revenues to be paid in money; the second, an old Persian word, means tribute to be paid in kind or produce; the third, also taken from Akkadian, represents feudal fees to be paid for certain grants.

14. We have maintenance from the king’s palace. Literally, “Now because we eat the salt of the palace,” an idiomatic expression. Their interests were thus linked with those of the king, and the continued well-being of the throne and the financial health of the royal treasury were matters of personal concern to them.

15. Book of the records. The great nations of antiquity, such as the Assyrians, Babylonians, and Persians, kept political, economic, and historical records. Many such archives have come to light in recent years. Since the city of Babylon was not destroyed when it fell to Cyrus, the archives of Nebuchadnezzar probably fell into the hands of the Persians intact, and could thus be consulted by later Persian kings. Such a search, now proposed, would prove the correctness of the accusation made.

For which cause. Here was an undeniable fact on which the Samaritans relied. It was a historical fact, easily proved, that Nebuchadnezzar destroyed Jerusalem only after repeated rebellions. This line of argument, however, was no proof that the Jews would revolt against their Persian overlords, who had shown themselves true friends of the Jews and treated them so generously.

16. Have no portion. The danger of a possible rebellion was so exaggerated that the accusation appears almost ridiculous. The Samaritans claimed that a revolt of the Jews would result in the loss to Persia of the entire satrapy “Beyond the River” (see on v. 10) which compromised all the lands lying between Babylonia and Egypt, and of which Judea was one of the smallest.

17. An answer. The fact that the king corresponded directly with provincial officials, by-passing the satrap, points to a most unusual political situation. Under ordinary circumstances the king would never have written directly to lower state officials in a distant province. Such a message would have been transmitted through regular diplomatic channels, in this instance the office of the satrap.

Rehum. On Rehum and Shimshai and their titles, see on v. 8.

Peace, and at such a time. The Aramaic word shelam, translated “peace,” is the universal greeting used in most parts of the Near East to the present day, whether it be pronounced “salam,” “shalam,” or some other way. The Aramaic word translated “and at such a time” has been found in short Aramaic letters written on potsherds (ostraca) from the 5th century b.c., and apparently was part of a common formula of greeting. It should be translated “And now” (RSV), and introduces the message of the letter.

18. Plainly. Some commentators have suggested translating the Aramaic word meparash as “in Persian,” which would make good sense here. Since the same word, however, occurs in another Aramaic document where only the meaning “plainly” fits the context, the translation of the KJV must be accepted as correct.

19. Search hath been made. The Samaritans’ suggestion of checking on the history of the Jews in the archives of the Babylonians was carried out. The records of Nebuchadnezzar were still available for official investigation.

20. Mighty kings. If the king’s words mean what they seem to say, they can refer only to David and Solomon, to whom alone such a description applies. Israel then ruled from the border of Egypt to the Euphrates (1 Kings. 4:21, 24), and expected tribute from various princes and rulers (2 Sam. 8:6-12; 1 Kings 10:14, 25). If indeed David and Solomon are meant, the records of Babylon must have been exceptionally complete and accurate. The only other ruler that might have been considered a “mighty king” of Jerusalem was Josiah, who felt himself strong enough to risk battle with the armies of Egypt (2 Kings 23:29).

Toll, tribute, and custom. See on v. 13.

21. Give ye now commandment. The commission is indeed a strange one. The emperor writes to a distant province and orders its officials to issue a decree. Why did not the king act in his own name and effect his will through agents who were responsible to him, and who customarily acted on his behalf? It seems that this royal letter fits only into the time when the king’s authority in the satrapy “Beyond the River” was tenuous at best, and was dependent on any officials who might choose to be loyal to him. It should be noted, furthermore, that the royal concession to the Samaritans was limited in scope and time. The letter permitted them to order the work of rebuilding Jerusalem to halt, but did not give them permission to destroy what had already been built. The king also reserved the right to countermand his present decision by another to be made later.

Until another commandment. Apparently the king intended to invite the Jews to present their case, to affirm their loyalty to him, as the Samaritans had apparently done, and thereupon to be in a position to receive new royal favors. The letter thus constituted a temporary royal injunction, or restraining order.

23. Rehum. On Rehum and Shimshai and their titles, see on v. 8.

By force and power. Upon receipt of the king’s letter the enemies of the Jews lost no time in acting on its authority. They proceeded immediately to Jerusalem, and, by a display of force, compelled the Jews to comply with its provisions.

24. Then ceased the work. That very little progress had been made at the time when work ceased can be seen from the fact that it was necessary to lay a new foundation stone in the second year of Darius, when the work of rebuilding the Temple was resumed (Haggai 2:18).

It was not God’s will that the work of reconstruction should cease. Active faith on the part of the people would have been met by divine power exercised to hold the enemies of His people in check.

Darius. Darius is the Greek form of the name, which in the Hebrew is written Dareyawesh. The Old Persian form is Darayavaush, while the name is spelled Darijâwush in Babylonian texts. In Egyptian hieroglyphs, where the vowels are not expressed, the king’s name is written Drjwsh, and in the Aramaic vowelless inscriptions Dryhwsh, Drywhsh or Drywsh. There can be no question that Darius I, who reigned from 522-486 b.c., is meant. According to Persian reckoning, the second regnal year of Darius began on Nisan 1 (April 3), 520 b.c., and ended on the last day of the month Adar (March 22), 519 b.c. (see pp. 98, 99).

1. Then the prophets. This is the first mention of the work of prophets among the Jews after their return from exile. Prophecy seems to have been silent for about 16 years, ever since the “third year of Cyrus,” Daniel uttered his last message (Dan. 10:1). Now it was revived. Since we have the actual writings of the two prophets here mentioned, Haggai and Zechariah, we are well informed as to what they contributed by way of encouragement and guidance in the resumption of work on the Temple. It is evident from their words that the long delay in realizing the ardent hopes in regard to the rebuilding of the Temple had had an adverse effect on the spirit of the people. Experiencing opposition to their pious efforts to please God and to re-establish the Temple and its services, they allowed their enthusiasm to fade away. A selfish desire for comfort had taken the place of zeal for the honor of God.

Instead of watching for an opportunity to begin the work anew, and taking advantage of it, the people acquiesced in the indefinite postponement and said among themselves, “The time is not come, the time that the Lord’s house should be built” (Haggai 1:2). Laying aside the idea of pressing forward with the work, they had turned their energies to the practical object of establishing themselves in comfortable homes (Haggai 1:4, 9). The result of this complacency had been divine judgments, consisting of poor harvests, economic distress (Haggai 1:6, 1:9-11), and great political insecurity (Zech. 1:12 to 2:9). These conditions had not been recognized by the people as signs of God’s displeasure. Human agents were therefore raised up by God to interpret to the people the meaning of the circumstances in which they found themselves and to inspire them with new zeal.

Haggai the prophet. Nothing is known of him except his name and his work during a very few months at this most critical time. The name, which occurs occasionally in early Israelite history, appears far more often in the postexilic period. Eleven different Jews mentioned in Aramaic documents of 5th-century Elephantine bore this name, which has also been found in excavated documents in Palestine. The name may have come into favor because of the fame the prophet Haggai attained as a result of his successful ministry.

Zechariah the son of Iddo. Since, in Hebrew usage, the word “son” is also used in the sense of grandson, it is no mistake to call Zechariah the son of Iddo, although he was actually Iddo’s grandson (Zech. 1:1; see on 1 Chron. 6:13, 14). Zechariah’s father had either been less important than his grandfather, or had died early, with the result that Zechariah was probably brought up in his grandfather’s house.

Prophesied. Prophecy does not consist primarily in making predictions—as the word is commonly but inaccurately understood. Most prophetic messages were exhortation and instruction. Those who gave these messages were called prophets because they spoke in response to divine direction, and whatever they uttered as a result of this divine illumination was called prophesying.

2. Zerubbabel. The political and spiritual leaders of the people were still the same as in the time of Cyrus(see ch. 2:2). Haggai’s first message was especially directed to these leaders, and other messages of Haggai and Zechariah, given upon various occasions, aided and encouraged them in their work (Haggai 1:1; 2:21-23; Zech. 3:1-10; 4:6-10).

Began to build. The data given by Haggai reveal the successive stages that marked the resumption of building activity. The first call for action was sounded Aug. 29, 520 b.c. (Haggai 1:1). This appeal proved successful, for the leaders apparently began laying plans immediately, and actually set to work about three weeks later, Sept. 21, 520 b.c. (Haggai 1:15). When the site was cleared and the trenches were being dug for the new foundation, it again became apparent that the new Temple would not compare well in size and beauty with that of Solomon’s, and some expressions of disappointment were heard (Haggai 2:3, 9; cf. Ezra 3:12, 13). For this reason Haggai addressed another message of encouragement, this time to the people, on October 17 (Haggai 2:1). Two months later everything was ready for the laying of the foundation, and that great occasion, Dec. 18, 520 b.c. (Haggai 2:10, 18), was celebrated, in keeping with Oriental custom. On that day Haggai delivered two speeches, the last of which we have any record. In the meantime, two months after Haggai delivered his first recorded message, Zechariah joined him (Zech. 1:1). A study of the books of Haggai and Zechariah emphasizes the accuracy of the statement of Ezra 5:2, that “the prophets of God” were “helping them” in rebuilding the Temple. Their stirring messages of exhortation, instruction, and encouragement contributed much to the task; in fact, except for their inspired ministry, the Temple might have continued to lie desolate.

3. Tatnai. The satrap of “Beyond the River” was Ushtani, in Greek, Hystanes. He had been appointed in the spring of 520 by Darius, and resided in Babylon, inasmuch as he was concurrently satrap of Babylonia. Until recently it was thought that Ushtani was only another name for Tatnai, but a recently published cuneiform document mentions “Tattanni, governor of Ebir-nâri.” We know now that Tatnai was the deputy of Ushtani for the satrapy “Beyond the River.” Being in charge of two satrapies, Ushtani could not devote sufficient time to both; the satrapy of Babylonia required most of his attention. It is noteworthy that the Biblical report calls Tatnai a pachath, “governor,” exactly the same word (pahat) the cuneiform inscription uses to designate Tatnai.

Shethar-boznai. According to Herodotus (iii. 128), every satrap had a royal secretary, and this was probably the office held by Shethar-boznai. The name is attested in Old Iranian as Shêthrabûzana, and in cuneiform documents in the form of Shatabarzana, Ushtabuzana.

Their companions. The complement of assistants and servants that formed the regular retinue of a satrap.

Who hath commanded you? The reason for this visit seems to have been another complaint made by the enemies of the Jews. Tatnai, apparently a conscientious Persian official, had decided to make a personal investigation before passing on the complaint. It is also possible, however, that Tatnai came to Jerusalem, not as the result of a complaint concerning the renewed building activities at the site of the Temple, but on a routine tour of inspection, perhaps his first, following appointment to the office of deputy satrap of “Beyond the River.” Arriving in Jerusalem and observing the building program in progress, he demanded to know the authority for it. It may seem strange today that he asked for the “command” for rebuilding the Temple rather than the “permit, ” but in the official language of the times a “permit” was a “command.”

This house. See on ch. 1:2.

This wall. The Aramaic word translated here and in v. 9 as “wall” is also used repeatedly in Aramaic documents from Elephantine (see pp. 79-83), but its meaning is nevertheless obscure. In those documents it can have the meaning “outfit,” “decoration,” “detail,” in three instances, but in another document seems to mean “specification.” It is certain, however, that it does not mean “wall,” a translation derived from the LXX and the Vulgate. In the light of the Elephantine texts the question of Tatnai should probably be translated, “Who has commanded you to build this temple, and to design these details [or, decorations]?”

4. Then said we unto them. The LXX reads, “Then said they [Tatnai and Shetharb-boznai] to them [the Jews].” The Aramaic clearly reads “we” rather than “they,” but such a reading cannot be harmonized with the context. It seems preferable to read “they,” thus making the first part of v. 4 a statement introducing the question of the latter part of the verse as one asked by Tatnai and Shethar-boznai (see vs. 6, 10).

5. The eye of their God. “The eyes of the Lord are upon the righteous ” (Ps. 34:15). “He withdraweth not his eyes from the righteous ” (Job 36:7). The elders had acted in response to a direct command of God through His prophets (see on Ezra 5:1, 2), and God saw to it that they remained unmolested while carrying out His will.

While the author of Ezra gave all glory to God for the outcome of Tatnai’s visit, one cannot help admiring the impartiality of this important official, who acted according to the highest traditions of integrity of a Persian officer.

6. Tatnai. Concerning Tatnai and Shethar-boznai, see on v. 3.

The Apharsachites. Some of the older commentators took the word thus translated to mean “Persians,” but it was discovered to be an Old Iranian word designating an inferior class of officials.

8. The house of the great God. This is a remarkable expression in the mouth of a heathen. The Persians were Zoroastrians, and the monotheism of the Jews no doubt appealed to them as a religion similar to their own. This may partially explain why Persian kings and officials were, for the most part, sympathetically disposed toward the Jews in general and toward their desires and aspirations.

Great stones. Literally, “stones of rolling,” indicating stones of such a size as to require rollers in order to be moved. In ancient times stones of tremendous size were used for temples and public buildings. Some of these stones can be seen in Egyptian temples, such as the one in Karnak, or in a later buildings, such as the Roman temple at Baalbek or the superstructure of Abraham’s tomb in Hebron.

Timber is laid in the walls. A reference to the ancient architectural method of laying a row of timber in the walls for each three rows of stones. The decree of Cyrus expressly made mention of this procedure (ch. 6:4), and the Jews were meticulously following the order. The method of building walls by alternating one row of timber and three rows of stone is first mentioned in connection with Solomon’s Temple (1 Kings 7:12). During the excavation of Megiddo a public building of the time of Solomon was uncovered which showed this architectural feature, the timber used being cedar. Other places where this practice has been observed are Carchemish, a Hittite city, and ancient Alalakh in northern Syria. The older Jews, who had seen Solomon’s Temple with the rows of timber in the walls, may be have desired to see the new Temple built in the same fashion, and made request to Cyrus accordingly. This seems to be the only plausible explanation for this provision in the official decree, because it was not the custom of the Persians to build walls in this way, or of any other nation of that time, so far as our knowledge goes.

9. Then asked we those elders. Zerubbabel, as governor of Judea, was the appointed representative of the Persian Government and probably received Tatnai and his staff in his own official mansion. Zerubbabel seems not to have revealed to Tatnai his own part in the rebuilding of the Temple, and to have referred Tatnai with all his questions to the “elders” of the people (see ch. 2:2, 68). That Zerubbabel is not the spokesman of the elders in the investigation is evident from their references to him as governor (vs. 14-16) by the name under which he was known to the Persian administration in Cyrus’ time (see on ch. 1:8). When Tatnai came none of the Jews knew what his attitude might prove to be, and the elders may have felt it the part of wisdom that Zerubbabel should remain in the background if an investigation were to be conducted. They may have reasoned that if Tatnai should stop the work, and perhaps send the responsible leaders to Persia to give an account of their doings, the state would thus not be deprived of Zerubbabel, whose leadership apparently meant much to them at this time.

10. Their names. See on v. 4. Tatnai deemed it important to send with his letter a list of the names of the leading men in charge of the new building program. Officials in the Persian capital could ascertain whether any of the men named had engaged in subversive activities, and whether they were the recognized leaders of the Jews. The list of names is unfortunately not included in the book of Ezra, and we do not know whose names Tatnai included. The name of the high priest, Jeshua, probably headed the list, but Zerubbabel’s name may not have been included (see on v. 9).

11. Servants. Humbly, the elders claimed to be no more than servants of God and to be following His directions. Thus they were bound to obey when God should speak.

God of heaven. This name of God was the one Jews customarily used in speaking about Him to their Persian overlords, as we know from the Elephantine papyri (see pp. 79-83).

Great king of Israel. That is, Solomon, greatest of all Jewish monarchs, so far as the extent and prosperity of his kingdom are concerned and the position it occupied among other kingdoms of his time.

12. Our fathers had provoked. Chiefly, by their flagrant idolatry and the moral abominations it involved—the sacrifice of children, and licentious rites belonging to the worship of Baal. For centuries, with only short and rare intervals, “the chief of the priests, and the people, transgressed very much after all the abominations of the heathen,” and even “polluted the house of the Lord which he had hallowed in Jerusalem” (2 Chron. 36:14).

Nebuchadnezzar. For the final siege of Jerusalem see 2 Kings 24 and 25.

13. Cyrus the king of Babylon. On the date of the decree referred to, see on ch. 1:1. To call Cyrus “king of Babylon” is as correct as to give him the title “king of Persia” (ch. 1:1), Cyrus took Babylon in October, 539 b.c. The next spring, in his absence, his son Cambyses attended the New Year festival, at which each king of Babylon received his kingship by taking the hands of Bel Marduk, the chief god. Later that year, and thereafter, we find Babylonian documents prefixing “King of Babylon” to Cyrus’ title “King of Lands.”

King Cyrus. The repetition of the name Cyrus in this verse is significant, and was apparently used to emphasize the fact that the building activities did not represent a rebellious spirit, but were in accordance with a royal decree.

14. The vessels. See on ch. 1:7-11.

Nebuchadnezzar took. See on 2 Kings 24:13.

Sheshbazzar. See on chs. 1:8; 5:9. From the additional information here given we learn that Sheshbazzar, or Zerubbabel, as he was more commonly called, had been made governor of Judea, a fact not mentioned in the earlier account of Cyrus’ commission.

15. Let the house. The Temple place was an ancient, holy site, chosen by God Himself. It was the place to which God directed Abraham when he went forth to sacrifice his son (Gen. 22:2), where the angel stood and stayed the pestilence in David’s time (2 Sam. 24:16, 17), and where “the glory of the Lord filled the house” in Solomon’s day (2 Chron. 7:1).

16. Since that time. It is not clear whether the latter half of v. 16 is part of the answer given by the elders to Tatnai, which he reports to Darius (see v. 11), or Tatnai’s own opinion relative to the facts. Perhaps the latter is the more probable. Tatnai was possibly not aware that for a number of years previous to the second year of Darius the work had been suspended. It would seem that the work must have progressed rapidly, or Tatnai would not have concluded that the present state of progress might conceivably represent more than 15 years of work. It is also possible that a considerable time had elapsed since the renewal of building activity in the second year of Darius.

17. The king’s treasure house. Excavations have shown that documents of religious or literary nature were preserved in temple archives or in palaces, and economic and political documents in palace libraries. Numerous large archives consisting of many thousands of cuneiform tablets have been found in the ruined sites of the ancient world. The most famous of these archives is the so-called library of Ashurbanipal, found in one of his palaces at Nineveh. Other state libraries or archives have been found in the royal palaces at Mari on the central Euphrates, in the Hittite capital city of Khattushash (Boghazköy), in the palace of Ugarit (Ras Shamrah), the palace of Ikhnaton at Amarna, and elsewhere. Whether royal treasures were kept in the same places is not yet certain, but this may easily have been the case. Hence, it was probably on the basis of good information that Tatnai proposed a search of the royal treasury for the decree of Cyrus, to determine whether the claim of the Jews was true.

At Babylon. Thinking that the decree had been issued at Babylon, Tatnai suggested an investigation of the files kept there. It is probable that neither the Jews, who suggested the search, nor Tatnai himself knew that the decree actually had been made at Ecbatana, the former capital of Media. It seems strange that the Jews were not able to produce a copy of the document to establish the truth of their claims. It is possible that their enemies, in a surprise attack, had stolen and destroyed their official files. This would have left the Jews without any legal evidence by which they could prove their right to rebuild the Temple.

It should be noted in this connection that Tatnai must have gained a favorable impression of the sincerity and good faith of the Jews. He did not stop the work, but allowed them to continue to build until a thorough investigation would determine the validity of their claims and the present king had had an opportunity to render a decision.

1. Then Darius. The request of Tatnai, deputy satrap of “Beyond the River,” received the immediate attention of Darius (ch. 5:17).

Made a decree. Preferably, “gave an order,” since a “decree” was not necessary in order to have a search made in the royal archives for the document.

House of the rolls. Literally, “in the house of the books,” that is, the royal library or archives. On the observation that the “treasures” were kept there, see on ch. 5:17.

In Babylon. Tatnai seems to have received the impression from the Jews during his visit in Jerusalem that the original document would probably be found in the royal archives at Babylon. He had suggested, therefore, that Babylon was the place where the search should be made (ch. 5:17). Darius followed this suggestion and had a search made at Babylon, which, however, proved to be fruitless.

2. Found at Achmetha. When the document referred to in Tatnai’s letter was not found, a further order was apparently given to extend the search to the royal archives of the other Persian capital cities, Ecbatana and Susa. This indicates a sincere effort on the part of the king and his officials to be fair, and to make a thorough investigation before reaching a decision. This places the Persians in a most favorable light. They could easily have discontinued the search upon finding, at Babylon, no decree of Cyrus regarding the Jews. In extending the search to other places where it was apparently known that official documents of Cyrus’ first year were deposited, these officials did everything possible to arrive at a fair and unbiased conclusion.

Achmetha was the old Median capital. In Old Persian it was called Hagmatâna, and in Greek, Ecbatana. Today the city is called Hamadân. Lying in the western Iranian mountains, 6,000 ft. (1,829 m.) above sea level, the Persian kings made it one of their summer capitals. Babylon, situated in the river valley, became uncomfortably hot in summer. The present population of Hamadân is more than 100,000.

The fact that the document was found in Ecbatana and not in Babylon indicates that Cyrus resided there when the decree was issued. The relation of this fact to the date of issuance of the decree has already been noted in comments on ch. 1:1.

A roll. All documents of the Persian Empire period which have been recovered from the region of Mesopotamia and Persia are cuneiform tablets. Owing to the climatic conditions prevailing in these lands, Persian records written on perishable material such as papyrus or leather have not survived. However, Persian documents on papyrus and leather from that period have been preserved in Egypt, proving the accuracy of the statement here made that the official decree of Cyrus was written on a scroll, not on a clay tablet. Since the official, universal language of the Persian Empire was Aramaic, as the documents found in Egypt testify, it can be taken for granted that Cyrus’ decree was written in Aramaic.

3. A decree. See on ch. 1:1-4. The superficial differences between this copy of the decree and that recorded in ch. 1:1-4 are due to the fact that this copy was for official use only, whereas the other was published. The decree made public contained a permit to return to Palestine, to rebuild the Temple there, and to collect money for that purpose, but it made no mention of the decision of Cyrus to support the erection of the Temple with public funds (see on ch. 1:4). However, the copy of the decree that served as a directive for the officers of the realm clearly stated that the cost was to be met by the royal treasury (ch. 6:4). Exact specifications as to methods of construction were given in this copy.

The height thereof. The figure here given for the height of the new Temple is twice that of the Temple of Solomon, and its width three times as great (see 1 Kings 6:2). The length of the new structure is not given; that of Solomon’s Temple was 60 cu. Yet the new edifice is said to be “as nothing” in comparison with that of Solomon’s (Haggai 2:3), and those who had seen the Temple of Solomon wept they saw the foundation of the new building, because of the obvious inferiority of the latter (Ezra 3:12; cf. PK 564). It is not impossible that the length of the cubit measure of Cyrus’ decree differs somewhat from that of the Jews, though it is hardly possible that the difference should have been so great as to reconcile the apparent discrepancy between the facts noted. It is more reasonable to think that Cyrus gave permission for a much larger edifice than the Jews actually built. But with a royal subsidy (see on ch. 1:4) it is difficult to think that they would have been content with a structure so much inferior to that of Solomon. It may be that the dimensions given in Cyrus’ decree are for the front of the Temple only, which was of more magnificent proportions than the rest of the building.

4. A row of new timber. See on ch. 5:8.

The expenses. See on chs. 1:4 and 6:3.

5. The golden and silver vessels. See on ch. 1:7-11.

6. Tatnai. Concerning Tatnai and the other men here mentioned, see on ch. 5:3, 6.

Be ye far from thence. It may be that the author of the official report incorporated in Ezra 6 has abbreviated or condensed the letter of Darius, and given only the essential parts of it—a résumé of the decree of Cyrus, and the confirming decree of Darius. The first important point of Darius’ letter is a warning to the officers of the satrapy “Beyond the River” against interfering with the work at Jerusalem. The language of the whole letter shows that a strong and determined king ruled the state. Some of the decrees of other Persian rulers, as recorded in Ezra and Esther, clearly reveal vacillation on the part of the issuing monarchs.

8. I make a decree. Darius was not content to send a copy of Cyrus’ decree to Tatnai, to inform him of the right of the Jews to continue working on the Temple. He confirmed the former decree by a new one of his own, one that surpassed even the generous provisions of the former one (see on ch. 1:7).

Expenses. Cyrus had decreed that the reconstruction of the Temple at Jerusalem be subsidized with public funds (v. 4). This part of the decree had probably never been carried out (see ch. 4:4, 5), because the Samaritans seem to have successful in frustrating the good intentions of Cyrus. When Darius learned from the copy of Cyrus’ decree found at Ecbatana that financial support had been promised the Jews, he probably inquired of the royal treasurer as to how much money had been spent on the Temple since the first decree was issued. His annoyance upon receiving the information that either little or nothing had been paid so far is implied by the strong language of his letter to Tatnai—“be ye far from thence” (v. 6), “let the work … alone” (v. 7), “that they be not hindered” (v. 8), “without fail” (v. 9), and especially the threats in v. 11 in case this decree should be ignored.

Cyrus had only vaguely defined the source of financial help as “the king’s house” (v. 4), which could mean that the funds were to come from the royal purse, though all public money was disbursed at the discretion of the king. Darius, however, ordered that the expenses of the men employed on the Temple be paid by the satrap of “Beyond the River” from the royal tribute of the province. Thus, presumably, no additional burden was laid upon the taxpayers.

Many modern commentators have doubted the genuineness of this part of the decree, declaring it unthinkable that a Persian king could be so much interested in the Temple of a distant and insignificant nation. However, secular history presents us with parallel cases. This was Cyrus’ policy not only in regard to the Temple at Jerusalem but also in regard to many other sanctuaries (see on ch. 1:2). It is reported that after conquering Egypt, Cambyses, Cyrus’ son, had the temple of Neith at Saïs cleaned, assured its priesthood of their customary income, and favored it with royal gifts—as the Egyptian kings had done before. Even Antiochus the Great gave the Jews large gifts of wine, oil, incense, wheat, and salt for sacrifices, and money for the completion of the Temple (Antiquities xii. 3. 3), in appreciation of their loyalty early in his reign.

9. Bullocks, and rams, and lambs. These were the chief sacrificial animals of the Jews—a lamb being required every morning and evening, 2 more on the Sabbath, 7 at each of the great feasts and at the beginning of each month, and 14 on every day during the Feast of Tabernacles. This would be altogether more than a thousand in the course of a year. Rams and bullocks were added to the lambs on the more solemn occasions. The only other ordinary sacrificial animal was “a kid of the goats.”

Wheat, salt, wine, and oil. These commodities were needed for the “meat offerings” by which every burnt offering was accompanied (Ex. 29:40, 41; see on Lev. 2:13).

According to the appointment. It was a most extraordinary concession to the Jews to allow their priests to fix the amount of support they should receive from the satrap. Darius must have had confidence that the Jews would not abuse his generosity. The integrity of men such as Daniel, Mordecai, Ezra, Nehemiah, and perhaps others, doubtless had made a deep impression on the monarchs under whom they served. It seems probable that some influential Jews were employed in the state department of the Persian Empire. The hand of one of these men probably had part in the preparation of this decree of Darius.

10. Pray. The requirement that the good will and generosity of the king be repaid by sacrifices and prayers on his behalf is closely paralleled in the clay barrel inscription of Cyrus already mentioned (see on ch. 1:2). There the king states that he had restored the cult of the Babylonian gods that the Babylonians might daily ask Bel and Nabu to bless him and his son Cambyses with long life. That the Jews were not opposed to carrying out such a request can be concluded from the practice in the time of the Maccabees to offer sacrifices on behalf of the Seleucid kings (1 Macc 7:33).

11. Hanged. Not hanging as we know it, but impaling, a cruel form of execution practiced extensively by the Assyrians. Many of their reliefs depict impaled men, mostly captured enemies. Two ways of impaling were known. In each, a stake with a sharp point was set up in the ground. The victim, nude, was then impaled by piercing him through his body, either from his buttocks upward or through his chest.

Threats such as those Darius attached to this decree are common in ancient documents. In the light of the practice of absolute rulers in ancient times the threats in this decree do not seem extraordinary. People reading royal decrees in the ancient Orient were used to them, and often witnessed their execution. For example, the famous code of Hammurabi contains some 250 lines of imprecations against any who should alter its provisions. Darius felt that his decree was in need of strong language. The Samaritans had shown themselves clever in the art of defying royal commands. The decree was intended to frighten them, and thereby restrain them from doing further harm.

13. Tatnai. Concerning the men here mentioned, see on ch. 5:3, 6.

So they did speedily. Having no enmity toward the Jews, as is evident from their former actions and their letter to Darius, Tatnai and his fellow officers revealed no reluctance in carrying out the royal command. The king’s will had been made known to them in unmistakable words, and they proceeded to carry it out with zeal. In part, the rapid completion of the Temple must be attributed to their good will. This must have required Tatnai and his retinue to visit Jerusalem again and make a survey of the financial needs of the Jews and the number of sacrificial animals considered necessary for the Temple service (see on v. 9).

14. They prospered. The Jews, who had experienced so many troubles and disappointments during recent years, could have expected no greater or more joyful surprise than the message of Darius’ new decree. Suddenly were fulfilled the prophecies of Haggai, who had reminded them that their God was the owner of silver and gold, and that it would be easy for Him to supply the necessary means to complete the task they had begun in faith (Haggai 2:8). On the day when the new foundation had been laid, the Lord had promised, “From this day will I bless you” (Haggai 2:19). Marvelous was the fulfillment. In fact, the blessings in view must have exceeded their most daring hopes.

The other prophet of those days had asked, “Who hath despised the day of small things” (Zech. 4:10)? How miserable and poor their efforts seemed to be when they began a second time to build the house of their God. Although they had obeyed the prophets, and had started to build, there was fear in their hearts. They were surrounded by enemies. However, they had trusted in the word of the prophet, who emphatically stated that “the hands of Zerubbabel,” which had “laid the foundation of this house,” should “also finish it,” and that in this way they would know that the Lord of hosts had sent him to them (Zech. 4:9).

Artaxerxes. Some older commentators who identified the Artaxerxes of ch. 4:7 as the false Smerdis, naturally identified Artaxerxes of ch. 6:14 also as the false Smerdis. But the king here mentioned is Artaxerxes I, and for two reasons: 1. It is hardly conceivable that Smerdis would have issued a favorable decree, after having been hostile—all within the 7 months of his reign. 2. Because the Artaxerxes here mentioned is listed in order after Darius. By the time of Ezra, Cyrus, Darius, and Artaxerxes had all issued decrees regarding the Temple and its services. There appears to be a contradiction between the statement that Artaxerxes’ decree was required for the completion of the Temple and the statement in v. 15 that the Temple “was finished” during the reign of Darius. This apparent contradiction may be resolved on the reasonable assumption that Artaxerxes’ beautifying of the house of the Lord (ch. 7:27) was in a very real sense of the word a final finishing of the building of the Temple. Hence Ezra felt justified in including Artaxerxes as the third of three kings whose decrees made possible the restoration of the Temple and of Jerusalem (see chs. 7:27; 9:9).

Mention of the king Artaxerxes in this verse is evidence that the book of Ezra was written, not in the time of Zerubbabel, but in that of Ezra, probably during the reign of Artaxerxes.

15. Finished. The exact day of the completion of the Temple is given, probably also the day of dedication described in vs. 16-18. Adar 3 in the 6th regnal year of Darius I was about March 12, 515 b.c., six weeks before the Passover.

The rebuilding of the Temple from the time the foundation stone had been laid a second time (Kislev 24, 2d year of Darius) to its completion, had therefore occupied about 4 years and 3 months, some 2 years and 3 months shorter than it had taken Solomon to build his Temple. The reason for this difference probably lies in the fact that Solomon had first to prepare a flat surface on which to erect the various buildings belonging to the Temple complex, a task of no small size. Although the present substructures of the Temple area at Jerusalem date from Herodian times or later, as far as they are visible, they reveal the tremendous efforts that must have been made by the early builders to construct a foundation platform on which the Temple and its many auxiliary buildings could be erected. When the exiles returned they probably found that great parts of this substructure were still good enough to use without expensive, time-consuming repair work. Furthermore, the buildings seem to have been less elaborate and numerous than in Solomon’s time, and probably much less lavishly decorated (see ch. 3:12). Also, a certain amount of building had been carried on since the time that the first decree was issued. Some or all of these reasons may have been responsible for the comparatively short period required to build the second Temple.

Concerning the size of the new Temple, the number of subsidiary buildings, their arrangement and outer form, we are completely without information. The Temple of Solomon, or perhaps the ideal temple of Ezekiel (Eze. 40-42), may have served as a pattern for some parts. That this Temple, like Solomon’s, possessed auxiliary buildings, is evident from such texts as Ezra 8:29; Neh. 12:44; 13:4, 5, where certain rooms are mentioned in connection with the Temple. In some of these chambers Temple treasures were kept; others served as offices for certain priests. According to 1 Macc. 4:38 the Temple was surrounded by several courts.

16. Kept the dedication. The report of this feast of dedication is brief, containing only the information that (1) it was a feast of joy, (2) a great number of sacrifices were offered, and (3) the Temple servants, priests, and Levites carried out the services prescribed by the law of Moses from that day forth. Music no doubt played a major role in the activities of the day of dedication, inasmuch as there had been much singing connected with similar occasions in earlier times (see 1 Chron. 16:4-36; 2 Chron. 29:25-29).

17. An hundred bullocks. The number of sacrifices offered during this dedication service is small in comparison with similar services celebrated during the reigns of Solomon (1 Kings 8:63), Hezekiah (2 Chron. 30:24), and Josiah (2 Chron. 35:7). Hundreds now take the place of the thousands previously offered.

All Israel. In v. 16 the congregation is referred to as “the children of Israel.” The writer is careful to present the returned exiles as “Israel,” not merely as “Judah” (see chs. 2:70; 3:1; 4:3; 5:1). The number of he-goats offered was 12 (ch. 6:17), the number of tribes in the undivided kingdom. We may assume that representatives of every tribe had returned with Zerubbabel, and that consequently it was possible to regard the re-established people as “Israel” (see Neh. 11:20; Jer. 50:4; Eze. 37:15-19; Zech. 8:13; Mal. 1:1). However, the great majority of the repatriated exiles were of the tribes of Judah and Benjamin, and were accordingly more commonly spoken of as “Judah” (Ezra 4:1, 6; 5:1; Zech. 8:15). Desirous of emphasizing the nobler and grander view, of seeing in the congregation the remnants of the whole people of God, Zerubbabel ordered this solemn sin offering of 12 he-goats, one for each of the tribes. Ezra followed the same procedure when he arrived in Jerusalem with the second group of exiles some 60 years later (Ezra 8:35).

18. Priests in their divisions. The completion of the new Temple was naturally followed by an arrangement of the ministers of the Temple, corresponding to that originally made by David (see 1 Chron. 23:6-23; 24:1-9). This arrangement was based upon the ordinances of the law concerning the respective offices of the two orders—priests and Levites—as given in the book of Numbers (chs. 3:6-10; 8:6-26), but the “courses” themselves were not established till David’s time.

19. Kept the passover. It should be noted that wish this verse the author returns to the use of Hebrew, and continues in Hebrew till ch. 7:11. That Ezra wrote parts of his book in Hebrew and parts in Aramaic may probably be most simply explained by the fact that both languages were well known to the Jews. Aramaic was the language common to the Persian Empire. Official decrees were written in it.

A number of particularly solemn Passovers were celebrated in Jewish history, and these were accorded special attention by the writers of the Bible. Such are the Passover celebrated by Hezekiah after his cleansing of the Temple (2 Chron. 30), and that celebrated by Josiah after the completion of his reform (2 Chron. 35). Both of these Passovers accompanied a revival of Temple worship after a period of apostasy. Ezra places in the same category the Passover following the dedication of the new Temple. This does not mean that the exiles had not celebrated the Passover prior to the year 515 b.c., since Ezra 3:5 contains the information that they observed “all the set feasts of the Lord” as soon as they arrived in their homeland. However, this first Passover after the completion of the building of the new Temple marked the full re-establishment of the regular ordinances of religion, more or less interrupted from the time of the destruction of the first Temple.

Fourteenth day. The day fixed by the law of Moses (see Ex. 12:6). This was about April 21, 515 b.c.

20. Purified together. The translation of v. 20 as given in the KJV and RSV is probably correct, though the following has been defended by a number of commentators: “For the priests had purified themselves, while the Levites were all pure, as one man.” Those who follow the latter translation believe that the Levites are the ones referred to in the second half of v. 20 as killing the Passover for both priests and laymen, being more completely sanctified than the priests. Such a situation is described in 2 Chron. 29:34, where the Levites in the time of Hezekiah are described as being more upright in heart than the priests. However, most translators follow the KJV reading. This reading makes no difference between the priests and Levites, holding that both classes of Temple attendants were equally prepared for this solemn occasion, and presents priests and Levites as working together in the slaying of the Passover lambs.

21. Separated themselves. Having mentioned the returned exiles, Ezra here refers to a second group of Israelites as taking part in the celebration of the Passover. These must have been some of “the poor of the land,” left behind by Nebuchadnezzar in 586 b.c. “to be vinedressers and husbandmen” (2 Kings 25:12). During the long years of exile, when the priests and religious leaders were in Babylon, these ignorant, poor people seem to have accepted many pagan practices. The exiles had gained a new religious experience in the school of tribulation under the wholesome influence of men like Daniel and Ezekiel. Accordingly they required those who had not been to Babylon to reform their lives in order to belong to the new state. Some of those here referred to may have been foreigners who wholeheartedly accepted the religion of the Jews, and were received into the congregation of the Jews as equals. As at the time of the Exodus, provision was made for all of those who desired to join God’s people, to do so.

22. Feast of unleavened bread. This was observed for one week, as required by the law (Ex. 12:15; 13:7; Lev. 23:6). On the spiritual meaning of the feast see 1 Cor. 5:8.

King of Assyria. It is generally understood that Darius is meant here, and it is surprising to find him called “king of Assyria.” It is true that the Persian kings never called themselves “King of Assyria,” although from Cyrus until Xerxes they bore the title “King of Babylon” in addition to their other titles. Since Babylon had been part of Assyria for centuries, but had finally replaced that empire, occupying all its former possessions, it is possible that the name Assyria is here used as a synonym for Babylonia (see on 2 Kings 23:29).

According to another interpretation, Assyria here is simply a designation for the great power of Western Asia, whether at the time the statement was made this power might be Babylonia, Persia, or some other power. Support for this view is found in recently discovered documents of the intertestament period, in which the Seleucid kings are called Assyrians.

1. Now after these things. The author makes a marked division between the first and second sections of the book by means of an expression used nowhere else in the book of Ezra. The actual time interval between events described in ch. 6 and in ch. 7 seems to have been almost 58 years—from the spring of 515 b.c. (see ch. 6:15) to the early months of 457 b.c. (see ch. 7:7).

Artaxerxes. For the spelling of the king’s name see Additional Note on Chapter 4. With the majority of conservative scholars, this commentary holds that the Artaxerxes here mentioned is Artaxerxes Longimanus, who reigned from 465-423 b.c. For a summary of the evidence in favor of this view, see Additional Note at the close of this chapter.

Ezra the son of Seraiah. Ezra was probably the great-great-grandson of Seraiah. In the language of the Bible writers, every descendant is a “son,” and every ancestor a “father.” Christ is “the son of David,” and David “the son of Abraham” (Matt. 1:1). Joram “begat Ozias [Uzziah]” (Matt. 1:8), his great-great-grandson (see 1 Chron. 3:11, 12, where Uzziah’s other name, Azariah, is used). Ezra probably omits the names of his father, grandfather, and great-grandfather, who were undistinguished, and claims descent from Seraiah, the last high priest to minister in Solomon’s Temple (2 Kings 25:18).

Azariah, the father of Seraiah, is mentioned only in the genealogical list of 1 Chron. 6:13, 14 and in Ezra 7:1, but Azariah’s father Hilkiah is no doubt the high priest of Josiah’s time (2 Kings 22:4-14; 2 Chron. 34:14-22).

5. The son of Aaron. In vs. 1-5 Ezra traces his genealogy back to Aaron, the first high priest. A comparison with the genealogical list provided in 1 Chron. 6:3-15 shows that Ezra omitted six names between the Azariah and Maraioth of v. 3, which are found in 1 Chron. 6:7-10, and another name (Meraioth) between Zadok and Ahitub of v. 2 (see 1 Chron. 9:11). The abbreviation of genealogies by the omission of unimportant names was a common practice among the Jews. A notable instance is the omission of several names in Matthew’s genealogy of Christ (see on Matt. 1:5, 11, 15, 17).

Although Ezra was a descendant of Aaron, and thus belonged to the high-priestly family, he was not a high priest himself, but only a “priest” (Ezra 7:11, 12; Neh. 8:2).

6. Ezra went up. See ch. 2:1, where the same expression, “went up,” is used in regard to the first group of returning exiles.

Ready. Heb. mahir, a word used also in Aramaic and Egyptian to designate a skilled, fast-writing scribe. In the Elephantine papyri Ahikar refers to himself as “a wise and ready scribe,” and uses the same word mahir. He thus wished to indicate that he was not only a scribe but a learned man. In Egypt, where mahir had become a professional title for skilled scribes, such a man was highly trained in every phase of secular learning. Ezra, however, used his talents in the realm of religion, being a scholar “in the law of Moses.” See on v. 11.

Which the Lord God. It is characteristic of Ezra’s piety never to forget that the law was not a mere human code given by an earthly lawgiver, but a direct, divine gift—“the law of the Lord” (v. 10), “the words of the commandments of the Lord, and of his statutes to Israel” (v. 11), and “the law which the Lord had commanded by Moses” (Neh. 8:14).

All his request. Ezra had made a favorable impression on the king and had won his confidence. How this was accomplished is unknown.

7. The children of Israel. The same six classes of colonists are here mentioned as returning under Ezra that, according to the earlier narrative (ch. 2:70), had accompanied Zerubbabel. The order of mention is nearly, but not quite, the same.

Seventh year of Artaxerxes. Ezra probably counted the 7th year of Artaxerxes according to the Jewish custom, that is, in terms of the Jewish civil calendar year, which began in the fall (see Vol. II, pp. 110, 112, 138, 140). The 7th regnal year of Artaxerxes I began in the fall of 458 b.c. and ended in the fall of 457, according to the table on page 108 of this volume. For an explanation of these dates and those of vs. 8, 9, see pp. 100-103 of this volume.

8. He came to Jerusalem. From v. 9 it appears that the first day of the first month (Nisan) of the religious year had been selected for the beginning of the journey. This is not surprising, since the dry season was usually used for such a journey, one that a caravan required several months to complete. Similarly, all military campaigns were begun in the spring. The day of departure, according to the Jewish calendar on p. 108, was most probably March 27, 457 b.c. The time occupied on the way was nearly four months. The exiles arrived at Jerusalem on the first day of the fifth month (Ab), or approximately July 23, 457 b.c. That it took Ezra’s group four months to reach Jerusalem seems at first thought a long time, but it should not be forgotten that a caravan like his must have taken a number of prolonged rests, one of which is recorded as occurring at Ahava (ch. 8:15). The log of the march of the army of the younger Cyrus from Ephesus to Cunaxa near Babylon provides an actual record of such a journey. Although Cunaxa was reached in 91 marching days, the entire journey, including resting days, occupied about half a year (Xenophon Anabasis ii. 1. 6). We need not be surprised, therefore, that Ezra’s journey occupied four months. Some delay must almost certainly have been occasioned by the perils of the trek (see ch. 8:31). As to the probable route, see on ch. 2:68.

9. The good hand. The special divine favor here referred to probably includes the royal response to Ezra’s request (see v. 6), and deliverance from enemies who had intended to attack the caravan on the way (see ch. 8:21-23, 31).

10. Prepared his heart. Ezra was a consecrated man. The aim and ambition of his life was to know the will of God, to cooperate with God, and to teach others to do likewise. This was the man God now called to do a special work.

11. The priest. The genealogy of vs. 1-5 implies that Ezra was priest, but v. 11 provides the only specific statement of this fact. Nehemiah also so designates Ezra (ch. 8:2, 9).

The scribe. Here for the first time sopher is used in the NT sense of grammateus, “scribe,” meaning a man trained in the exposition of the Scriptures. Ezra stands at the head of a line of famous Hebrew scholars, which in the time of Christ included men like Hillel and Gamaliel, whom the Jews considered worthy successors of Ezra.

12. King of kings. The decree itself is quoted in vs. 12-26, written in Aramaic exactly as it issued from the Persian chancellery. It is closely related in form and content to the documents found in chs. 4 to 6, and is now, following the discovery of similar documents in Elephantine, recognized as genuine by even the most critical scholar. “Kings of kings” was a recognized title of the Persian monarchs, and is found in every Persian inscription of any considerable length. The title was first used by Assyrian kings, who thereby expressed the fact that they ruled over many vassal kings whom they retained on their respective thrones in conquered lands. The title was later taken over by the kings of Babylon (see Dan. 2:37), and then by the Persian kings when they became masters of the world.

Ezra the priest. It is interesting to note that the decree does not make use of the ordinary Aramaic word kumra’, “priest,” but the loan word kahen, taken from the Heb. kohen. In Aramaic documents from Elephantine, writers also make a clear distinction between pagan priests, for whom they used the ordinary Aramaic word kumra’, and the true priests of God, whom they designated by the word, kahana’. The use of this word in the document of Ezra 7 therefore indicates that the decree, although approved and issued by the king and in his name, was composed by a Jew in the imperial chancellery. Other evidence found in this decree points in the same direction.

A scribe of the law of the God of heaven. Aramaic, saphar datha’ di-’elah shemayya’. A correct explanation of this title was made in the 1930’s by H. H. Schaeder. On the basis of analogous titles he shows that it designates a high officer in the Persian chancellery in charge of affairs pertaining to “the law of the God of heaven.” Accordingly, Ezra was a reporter of Jewish religious affairs in the Persian government. Similarly we find in the later Parthian and Sassanide government the head of the Jewish population (resh galutha’, “head of the exiles”) occasionally ranking with the highest government officials. Neh. 11:24 also testifies to the existence of such an office in the time of Artaxerxes I. We are unable to say how Ezra received this appointment, but it is evident that appointment to this office would make him the most influential Jew in Babylon. That he used his influence in the interest of his people is proved by the contents of the decree.

Perfect. The Aramaic has only the word gemir, meaning “completed,” and is considered by most scholars to be either an abbreviated formula indicating the end of a document or a word meaning “issued.” In the first case the word “peace” must be supplied, as the KJV has done, but the second interpretation considers the text complete as it stands.

And at such a time. See on ch. 4:17.

13. All they of the people. The decree of Artaxerxes is as broad in scope as the proclamation of Cyrus (ch. 1:3), and gives permission not only to the Jews but to all Israelites of every tribe to accompany Ezra to Jerusalem. That Israelites of all the tribes actually went up to Jerusalem on the occasion is implied by the reference to “twelve bullocks for all Israel,” which those who returned with Ezra offered, on their arrival, to the “God of Israel” (see on ch. 8:35).

14. Seven counselors. In Esther 1:14 the seven counselors appear as seven princes, who “saw the king’s face” and “sat the first in the kingdom.” No inscriptions have thus far been found to explain further the functions of this group. The conjecture has been made that it refers to the heads of the seven great Persian families, which, according to Herodotus (iii. 84), had privileges that went beyond those enjoyed by other families, including the right of unrestricted access to the royal presence.

The law of thy God. Ezra’s commission included the duty of carrying out an investigation into the religious conditions in the province of Judea. For this, the law of God would, of course, be made the standard. The words concerning the law have frequently been understood by critical scholars as implying that Ezra was the author, or at least an editor, of the law referred to. That this view is incorrect can be seen from v. 25, which indicates that this law was already well known to the Palestinian Jews before Ezra’s arrival. It is therefore obvious that “the law of thy God” was a book, or books, already in the possession of Ezra, and of the Jews in Palestine as well. The nature of this law, already known to the Jews of Babylon and Palestine, is revealed in Neh. 8.

15. The silver and gold. Financial affairs assume a most important role in this decree. Gifts which Ezra was commissioned to take to Jerusalem came from three sources—the king and his counselors, a collection taken among non-Jewish friends in the satrapy of Babylonia, and freewill offerings made by Jews resident outside of Palestine (v. 16). In ancient times the transmission of great sums of money was made by well-protected caravans. The highways of travel were never safe from robbers, and the larger the remittance the greater the danger of its being intercepted. Josephus relates (Antiquities xviii. 9. 1) that the gifts annually remitted to Jerusalem from Babylon in Roman times were escorted by a great number of armed men.

Whose habitation. This phrase is similar, but not identical, to that used by Cyrus in ch. 1:2, 3. It does not necessarily mean that Artaxerxes considered the God of the Jews a local deity, but simply that the location of His Temple was at Jerusalem. If a Jew such as Ezra was the the actual author of this decree, which was then approved by Artaxerxes (see v. 12), he would naturally use phraseology such as this.

17. Buy speedily. Rather, “buy judiciously” or “with all diligence” (RSV). Artaxerxes was not concerned with how soon the money was to be spent, but how well. The primary purpose of the money sent by Ezra was to maintain the Jewish ritual (see ch. 6:9, 10).

18. Whatsoever shall seem good. The remainder of the money was to be spent in any way that Ezra, acting under divine guidance, might direct. Ezra was thus free to use as much of the money as he deemed wise for purposes he might consider necessary, without asking specific permission each time. The decree thus gave him the right to use money for such things as repair work on the Temple or for rebuilding the wall. At the time the decree was written Ezra may have considered this freedom of action desirable. Later, when the Samaritans showed their enmity, he may have regretted not having specific objectives mentioned in the decree that were to be financed with the royal appropriation.

19. The vessels also. It does not appear that these were sacred vessels originally belonging to the first Temple, like those Cyrus had entrusted to Zerubbabel. Rather, it would seem, they were part of the voluntary offering (v. 15), in which they are distinctly included (see ch. 8:26-28). Perhaps the vessels sent with Zerubbabel had proved too few for the great festivals. There are parallels in ancient history, of kings sending expensive vessels as gifts to other kings, or to the temples of allied nations. Artaxerxes’ gift was thus by no means unusual.

20. Whatsoever more. Here the flexibility of the decree becomes apparent. Ezra is granted unlimited access to the royal revenue of the province of Judea, to be used for any purpose connected with the Temple. Within the limitations stated in v. 22, Ezra’s own discretion was to determine what should be done.

King’s treasure house. Not the royal treasury at Susa or Persepolis, where tribute from the various provinces was stored, but the local treasury of Judea, to which the Jews made their remittances and from which Ezra was now authorized to draw.

21. All the treasurers. The “decree” included in Ezra’s authorization was probably sent out separately to the royal treasurer resident in Judea, and to those in the satrap’s office who dealt with the financial matters of that province. It was hardly the intent of Artaxerxes that Ezra should demand the revenue of such provinces as Samaria or Ammon, whose inhabitants were Judea’s enemies. The Aramaic title translated “treasurer” appears also on objects from Persepolis.

Ezra … the scribe. On Ezra’s official title, see on v. 12.

22. Unto an hundred talents of silver. According to the weight of the light Babylonian talent, this would be 3,013 kgs., or 3.32 tons. In addition, Ezra could require 100 cor of wheat (22,000 liters, or 624 bu.), and 100 baths (2,200 liters, or 581 gals.) each of wine and oil.

In the Babylonian contract tablets oil and wine are usually dealt with in “jars” whose capacity is not known. Prices for wine varied from one to eight shekels a jar, according to the quality of the wine and the season of the year. Compare Vol. I, p. 169.

A requisition to the treasurer for wheat, wine, oil, and salt seems strange today, but was natural enough in the Persian system, where taxation was partly in kind and every province was required to remit to the royal court the choicest portion of its produce. Wine, corn, oil, and salt were all produced abundantly in Palestine, which was “a land of corn and wine, a land of bread and vineyards, a land of oil olive and of honey” (2 Kings 18:32), and, in the region about the Dead Sea, abounded with salt.

23. Wrath against the realm. In the seventh year of Artaxerxes I there was “wrath against the realm” of Persia of a most serious nature. Egypt had revolted from the Persians c. 463 b.c., and in the following year, with the assistance of the Athenians, had driven the last Persian out of the country. Toward the close of 459 a vain attempt was made to force Athens to recall her troops. In 458 Artaxerxes resolved to attempt the recovery of the revolted country. Soon thereafter he issued this decree authorizing Ezra’s expedition to Jerusalem. History records that from the year 457 b.c. on things went well for the Persians in Egypt. Memphis was recovered in that year, and in 456 the Athenian troops were finally defeated and the province of Egypt recovered.

And his sons. When Artaxerxes came to the throne he was still quite young, and it is not known how many sons he had in his seventh year. Ultimately, the number reached 18 (Ctesias Excursus Persika 44).

24. We certify. The older commentators have seen in the pronoun “we” either a plural of majesty, still in common use by royalty and perhaps comparable to the editorial “we,” or an indication that Artaxerxes here includes his sons. Both views, however, are incorrect. A better understanding of Aramaic shows that the subject of the active participle “certify,” or “notify,” is indefinite, and that the phrase should be translated in the passive sense “you are notified.”

It shall not be lawful. On the three taxes mentioned here see on ch. 4:13. Documentary evidence reveals that the Egyptian priesthood was exempt from taxes during most of its history (see on Gen. 47:22). Although there is no documentary evidence confirming the same custom in Persia, the fact that this privilege was granted to the Jewish Temple personnel implies that the Persian priesthood also was tax exempt. Ezra would hardly have secured such a grant for the priests of his people if the Persian priesthood had not enjoyed similar privileges.

That the policy of exempting priests from taxation is not without parallel even in the time of the Persians can be seen from a Greek inscription in which Darius I censures a certain Gadatas for ignoring the royal policy by exacting “tribute from the sacred cultivators of Apollo.” Antiochus the Great also granted similar privileges to the Jewish priesthood (Josephus Antiquities xii. 3. 3).

25. Magistrates and judges. The closing part of the decree (vs. 25 and 26) authorizes Ezra to reorganize the judicial system of Judea and to be responsible for all future appointments of judicial officers in that province. The word shapheṭin, “magistrates,” is simply the Aramaicized Hebrew equivalent of the word translated “judges.” The word has not been found in non-Jewish documents written in Aramaic, but its root verb appears in Jewish records found at Elephantine. Its use in the decree of Ezra 7 is one more proof that a Hebrew-speaking Jew, probably Ezra, was responsible for the wording of this document.

Beyond the river. See on Ezra 4:10. That Ezra’s jurisdiction was not intended to cover the entire area of “Beyond the River” is evident from the additional explanatory clause, “all such as know the laws of thy God.” It assigns to Ezra’s jurisdiction only the Jewish portion of the population, including Jewish proselytes.

Teach ye them. Ezra, who was probably responsible for the wording of the decree, must have known something about the spiritual conditions prevailing in Judea, which had convinced him of the need for instructing the returned exiles in the law of God. Knowing that his personal conviction on the matter might not carry much weight with the leadership in Judea, he secured royal authorization for this work in order that the Jews might not be tempted to slight this aspect of his program of reform. That the initiative for these provisions in the decree came from Ezra is implied in vs. 6, 28.

26. Let judgment be executed. Finally, Ezra was authorized to enforce the law, with the power to fine, imprison, banish, or execute offenders, as he should deem right. These powers were always entrusted by the Persians to the civil administrators of provinces, who ruled as autocrats within their respective territories, responsible to the king alone. The grant of such far-reaching responsibilities to Ezra shows that Artaxerxes did not consider him merely a religious leader. He was invested with secular authority over every branch of the administration of the Judean province, except, perhaps, that of finance.

27. Blessed. Having quoted the important document in Aramaic, the language in which it was originally issued, Ezra now proceeds in Hebrew, which continues without interruption to the close of the book. A true man of God, he expresses gratitude for answered prayer.

Beautify the house. Ezra’s word of gratitude indicates that Artaxerxes had given authorization for further building activities in connection with the Temple. It is not known whether this work consisted of decorations only or whether it included also buildings. This text doubtless explains why Ezra included Artaxerxes among the kings whose “commandment” caused the Temple to be built (see ch. 9:9, and on ch. 6:14).

28. Unto me. Many modern commentators have thought that only those parts of the book of Ezra which are written in the first person singular can be attributed to Ezra, and that those parts which refer to Ezra in the third person singular were written by someone else (see chs. 7:1-11; 10:1). However, a careful study of ancient documents shows that a change of pronouns is no proof of a change in authorship. Examples can be given from Egyptian (the Sinuhe story, see on Ex. 2:15), Assyrian (Annals of Sargon II), Aramaic (Ahikar story), Hebrew (Dan. 4), and Greek (Thucydides) documents, in which the same peculiarity appears. Even in some modern literary works writers change suddenly from the first to the third person or vice versa, as Kittel has shown.

Before the king. See on v. 15. Here is further evidence that Ezra had appeared before Artaxerxes and his cabinet as a petitioner (see also v. 6). Although it must be assumed that Ezra’s tact and wisdom were responsible for much of the success that crowned his efforts, especially in obtaining the decree, the hand of Providence led him on step by step. He freely acknowledged that his success was due to God’s goodness and that God had worked on the hearts of the king and the rulers before whom he had appeared.

1. This is the genealogy. The list of exiles presented in vs. 1-14 parallels that of ch. 2:3-19, repeating for the most part the same family names, though not in exactly the same order. The numbers here are in each case much smaller, always less than one third and sometimes less than one twelfth. At the most, three new families of colonists are mentioned—those of Shechaniah (v. 5), Joab (v. 9), and Shelomith (v. 10), but in two of these cases the reading of the name is not certain. On the whole, Ezra was accompanied to Jerusalem by members of the same families as represented by those who were with Zerubbabel, though with Ezra there were fewer families, and fewer members in each family. Ezra’s list is thus much shorter than that of Zerubbabel, who had returned some 80 years before.

Altogether, 1,754 men are listed, but for a few groups no numbers are given. Estimating three to four women and children to every man, the total number of men, women, and children who returned with Ezra was approximately 8,000. That Ezra’s group should be smaller in comparison with that of Zerubbabel 80 years earlier can easily be explained. The same considerations that kept many back then were even more pressing now. In the Orient it is not easy to detach a family from the locality in which it has lived for a long period of time. By now, the Jews who remained in the land of exile had been there for almost a century and a half. Excavations of Nippur have brought to light numerous documents that show that many wealthy Jews lived in that region of Mesopotamia during the reign of Artaxerxes I. Hence, it may have been a difficult task for Ezra and his fellow leaders to convince as many to return as did accompany him. These returning colonists could expect only a hard pioneering life in the old homeland, with far fewer comforts than in Babylonia. In view of these considerations it is surprising to find that Ezra succeeded in persuading almost 2,000 families to cast in their lot with their brethren in the old homeland.

2. Of the sons. In v. 2 two priestly families, and one, of the house of David, are mentioned. The number of men belonging to each of the three families is not given, as is also true of the first family mentioned in v. 3. These numbers may have dropped out in an early copy of the list. Thus it is impossible to give the exact number of returning exiles.

Hattush. The punctuation of the KJV obscures the fact that Gershom was a son of Phinehas, Daniel of Ithamar, etc. At the time the KJV was translated the semicolon represented a greater break than a colon; the reverse is now true. Furthermore, though a remote descendant of David, Hattush was a grandson of Shechaniah (v. 3), as is evident from 1 Chron. 3:22, 23. Verse 2 should close with the name Shechaniah, not with Hattush.

3. Pharosh. For this name and those of the following verses also mentioned in the list of Zerubbabel’s time, see on ch. 2.

5. Shechaniah. A name has been lost in copying, either between the words “of the sons” and “of Shechaniah,” or between “Shechaniah” and “the son of Jahaziel.” The LXX supports the reading, “Of the sons of Zattu, Shechaniah, the son of Jahaziel.” Zattu is mentioned in ch. 2:8.

10. Shelomith. As in v. 5 there seems to be an omission of a name, which the LXX supplies by reading, “Of the sons of Bani, Shelomith, the son of Josephiah.” Bani appears as the head of a family in ch. 2:10.

13. The last sons. Probably the younger sons of Adonikam are meant. The families of the older sons seem to have returned already in Zerubbabel’s time (ch. 2:13). The RSV reads, “those who came later.”

15. The river. The river, or canal, called Ahava in vs. 21, 31, is otherwise unknown. The Ezra record leaves the impression that it was rather centrally located in Babylonia, for it was easy to make contact with the Levites, to whom an additional appeal was sent from that place (see vs. 15-20). Some have considered it equivalent to the Talmudic ’Ihi, which they identify with the modern Hît, northwest of Babylon.

Sons of Levi. The reason for the absence of Levites is probably the same as that discussed in connection with ch. 2:40, where the small number of returning Levites is apparent (see also on ch. 8:1).

16. Then I sent. The text seems to indicate that Ezra was not only surprised but perturbed that no Levites had responded to his appeal. Without them his caravan seemed incomplete, particularly in view of his desire to bring about a revival (see ch. 7:10, 14-28; cf. chs. 9, 10). That he sent “men of understanding” in addition to the nine family heads mentioned, to make a last and urgent appeal to the Levites for participation in the return journey, is significant. These two men, although they had no official title or function, were either especially eloquent or persuasive, or were considered otherwise exceptionally qualified for the task at hand.

17. Casiphia. The location of this place is unknown. Some have suggested that it was a religious center of the Babylonian Jewry, others that a school was located there where young Levites were trained as teachers for the schools of the synagogues. It is worthy of notice, in passing, that Iddo, the village head of this center of Levites, belonged to the technically inferior group of Temple servants called Nethinims (see on ch. 2:43).

18. By the good hand. This is Ezra’s usual mode of acknowledging divine providence (see chs. 7:6, 9, 28; 8:31). Similar expressions also occur in Nehemiah (ch. 2:8, 18), but not elsewhere in Scripture.

A man of understanding. Heb. ’ish śekel, considered by some commentators as a proper name, but without sufficient reason. No such name is known to have existed. If ’ish śekel is taken as a proper name we are confronted with the further difficulty of having to assume that the name of his ancestors and the number of Levites in his family group have been lost from the list. The name of this man of discretion or prudence is given as Sherebiah, who is mentioned more than once in Nehemiah’s time as a chief Levite (Neh. 8:7; 9:4, 5).

And Sherebiah. The Hebrew conjunction we, “and,” should be rendered “namely” (RSV) or “even,” so that the text reads, “they brought us a man of understanding, … namely Sherebiah.”

20. David and the princes. There is no record in either Kings or Chronicles of David’s increasing the number of Temple servants, though such an arrangement accords well with other arrangements he is known to have made. The original Nethinims were probably the Gibeonites (see on Joshua 9:21; Ezra 2:43).

Expressed by name. The narrator evidently considered it necessary to state that a list of names of these Nethinims had been forwarded by Iddo to Ezra, probably by way of credentials, but he does not consider it necessary to insert the list in this account.

21. I proclaimed a fast. Fasting was usually symbolic of repentance, and often accompanied a disaster that had occurred or was expected. In this case, however, it was held in connection with prayer for a safe journey. The great responsibility of bringing these thousands of people safely to Judea rested heavily on Ezra, as vs. 21 and 22 indicate. The urgent need of the expedition for divine protection on the way was especially real to the members of the caravan, because Ezra, who desired to convince the king of the power of the true God, either had not asked for an armed escort or had declined to accept one (v. 22). Nehemiah, however, had no scruples about traveling with an escort (Neh. 2:9), which was no unnecessary luxury on so dangerous a journey through long stretches of sparsely populated territory. Ezra was fully aware of the existing dangers that confronted a group of unarmed exiles and their great quantity of treasure. Knowing that they needed divine protection more than anything else, but knowing also that God’s presence would be assured only if no sin stood between the people and their God, he ordered them to fast and “afflict” (humble) themselves, meaning that they should search their lives and remove every known sin before setting forward on their way to Judea.

Our little ones. This shows that in Ezra’s time all the men were accompanied by their families, while in Zerubbabel’s time most families had remained behind for a time (see on Ezra 2:64).

22. The enemy in the way. See on v. 21. Verse 31 implies that no imaginary foe is referred to here. It may be Ezra knew that the Samaritans were waiting to intercept the caravan, or that some of the Arab tribes, who owed no allegiance to Persia, had learned of the caravan and were planning to attack it from ambush and plunder it.

24. Sherebiah, Hashabiah. These men and their ten associates were Levites, but not priests as the English translation implies (vs. 18, 19). Preceding “Sherebiah” is the preposition le. This is not translated in the KJV. The LXX here reads “and.” Thus translated, the meaning of the passage would be that Ezra appointed 12 chief priests, and in addition to them 12 Levites, namely, Sherebiah, Hashabiah, and ten of their colleagues—a total of 24 men—to be responsible for the safe transmission of the treasures.

25. Weighed unto them. The silver and gold were in bars or ingots, not in coined money. The Persians used coined money at this time, but the treasury kept the bulk of its stores in bars (Herodotus iii. 96).

26. Silver. Any attempt to express the value of the gold, silver, and bronze here listed, in terms of modern values, would fail to account for their true value at that time in purchasing power. A rough estimate of the total value, as determined by the weight of the three metals, would perhaps be more than 3 million dollars. Even critical scholars recognize that this detailed list of treasures and the list of family heads returning with Ezra bear the stamp of genuineness. If the book of Ezra were merely fiction, the author would hardly have devoted so much space to tedious lists of the returning exiles or have itemized the treasures.

Although a considerable portion of this treasure may have come from the royal purse, much of it was donated by the wealthy Jews of Persia and Babylonia, and some by their Gentile friends (see ch. 7:15, 16). While the amount of treasure carried back to Judea seems large, it should not be forgotten that the wealth of Persia at this time was immense (see Dan. 11:2). According to Herodotus (iii. 94, 95) India paid an annual tribute of 360 talents of gold dust (13.5 tons; 12.3 metric tons), Babylonia 1,000 talents of silver (37.7 tons; 34.3 metric tons), and large amounts were paid by other satrapies of the empire. The total revenues of the empire are given by Herodotus as 14,560 Euboeic talents. In comparison with this vast sum, the treasure carried to Judea by Ezra does not appear excessive, as some commentators have suggested.

27. Vessels of fine copper. The translation is correct, but it is not known what kind of vessels is meant or what it was that made these copper vessels “precious as gold.” Some have thought they were highly polished and glittered like gold, others, that it was the highly valued orichalcum, an amalgam of brass.

28. Ye are holy. Consecrated to God by their office, the priests and Levites were the proper custodians of consecrated things.

29. The chambers. These rooms were on either side of the main building in the Temple court (see 1 Kings 6:5), partly as chambers for the priests, partly as storerooms (see Neh. 13:5).

31. The twelfth day. On the first day of the month the company of travelers began to assemble (ch. 7:9), but during the three days’ encampment at the appointed place of meeting (ch. 8:15) Ezra discovered that no priests or Levites had responded to his appeal. Thereupon he took the measures described in ch. 8:16-20, to induce certain Levites and Nethinims to accompany them. Upon the arrival of these men Ezra ordained a fast to supplicate divine protection for the journey, and committed the sacred treasures to the care of the priests and Levites. Eight more days elapsed while these preparations for departure were being made, and the start from the river Ahava did not actually take place till the 12th day.

Such as lay in wait. Ezra’s fears were justified, and the dangers were real, but faith in divine protection was rewarded. We are not told how deliverance from their enemies was accomplished, but God in His own way took care of those who were consecrated to Him and who placed their trust in Him. The hand of God led Ezra and his fellow travelers safely through all the perils of the way, and brought them without loss or damage to their destination.

32. We came to Jerusalem. As in the earlier story of the return under Zerubbabel nothing is reported about the route taken or the experiences of the long journey of four months (PK 617). On the probable route from Babylonia to Judea, see on ch. 2:68.

Abode there three days. After the tiresome journey a brief period of complete rest was necessary. Like Nehemiah (Neh. 2:11), Ezra was content with a rest of three days.

33. Weighed. On the fourth day Ezra discharged his commission to present to the Temple treasury the various gifts from Babylonia. In doing so he appeared in person before the priests and Levites, who were in charge of the Temple, and transferred to them the entire offering of gold, silver, and vessels listed in vs. 25-27.

Meremoth. He was one of the heads of the priestly order, under both Ezra and Nehemiah. He is mentioned as repairing two sections of the wall of Jerusalem when Nehemiah was governor (Neh. 3:4, 21), and as one of those who signed the covenant between God and Israel that was later concluded under the guidance of Ezra and Nehemiah, in 444 b.c. (Neh. 10:5).

Eleazar. Being, like Meremoth, a priest, Eleazar is perhaps the individual of that name mentioned as taking part in the dedication of the wall in Nehemiah’s time (Neh. 12:42).

Jozabad. Jozabad and Noadiah were chief Levites. The former name occurs again in Ezra 10:23; Neh. 8:7; 11:16.

34. The weight was written. Not only were the ingots and vessels counted and weighed, but an inventory was made by the priests in charge of the Temple, and the weight of every vessel noted. Such was the care taken to prevent the embezzlement of Temple property by its custodians. It also relieved Ezra of further responsibility and protected him against possible later accusations. In Mesopotamia the smallest business transaction was documented, and Ezra was no doubt required to send back to the royal archives a signed receipt of delivery, as evidence that the provisions of the decree had been complied with.

35. Burnt offerings. Like their predecessors under Zerubbabel, who had made an offering for “all Israel” at the dedication of the Temple (ch. 6:17), the newly arrived exiles, also apparently representatives of all Israel, offered for the whole nation. The classes of animals offered are the same on both occasions. The number of he-goats is identical, but in every other case the number of animals is far less than upon the former occasion. This is consistent with the comparatively small number of those who returned under Ezra. In each category the number, except for the lambs, was divisible by 12. The number 77 is difficult to explain, unless emphasis was thereby given to the number 7, as some of the older commentators have suggested.

36. They delivered. The change in pronouns from the first to the third person plural is no evidence of difference in authorship (see on ch. 7:28). It is possible that this verse summarizes what Ezra had already done on his journey from the east to Jerusalem.

Lieutenants. Heb. ’achashdarpenim, the equivalent of the Persian term translated “satrap” (see on Esther 3:12). The satrap of “Beyond the River” had his seat at either Aleppo or Damascus, and it seems more than probable that Ezra’s caravan had stopped at the residence of the satrap and presented to him the royal authorization for his mission. After his arrival at Jerusalem Ezra must also have informed the local governor of his commission and delivered to the revenue officers the financial decree of the king (ch. 7:21, 22). Ezra adds that he received the cooperation of all these officials. The Persians are seldom found in opposition to Jewish interests.

1. When these things were done. Some considerable time must have elapsed since Ezra’s arrival at Jerusalem. He had reached the city on the first day of the 5th month (ch. 7:9), rested 3 days (ch. 8:32), and on the 4th day of the same month had transferred the treasure to the Temple authorities. It was not till the 17th day of the 9th month that the matter of the mixed marriages was taken in hand (ch. 10:8, 9). We cannot suppose that action was long delayed after the matter came to Ezra’s attention.

The princes. It is remarkable that complaint on a matter of religious transgression came from the secular, not from the ecclesiastical, authorities of the city. The reason for this unusual situation is the fact that the religious dignitaries of the nation not only condoned the practice but were also guilty (v. 2). Since close relatives of Jeshua, the former high priest, had married foreign wives it is not strange to find that a movement for reform in this matter did not originate with the priests. When the religious leaders themselves were implicated it was understandable that the inferior orders should remain silent. By God’s good providence, however, it often happens that when things have come to such a pass, and the ministers are corrupt, lay people are raised up to take the initiative to secure religious reform.

According to their abominations. The complaint does not claim that the Jews had already adopted the idolatrous practices of the pagans about them, but that they were associating with these heathen neighbors. The foreign wives of these backslidden Jews had undoubtedly introduced idolatrous rites into their homes.

The Canaanites. Mention of eight nations of antiquity with whom admixture had taken place does not necessarily mean that wives had actually been taken from each of the eight groups listed. It is possible that the Hittites, Perizzites, Jebusites, and Amorites no longer even existed as distinct ethnic groups. The princes had in mind the prohibitions of the Pentateuch such as that of Deut. 7:1-4, where these nations are enumerated, and drew Ezra’s attention to the fact that these prohibitions had been violated.

2. The holy seed. Compare Isa. 6:13. However much the people of Israel polluted themselves by transgression, they were still His people, by prophetic announcement and by His grace, since the time of their rejection had not yet arrived. The Jews had been ordained “a kingdom of priests, and an holy nation” (Ex. 19:6), “separated … from all the people that are upon the face of the earth” (Ex. 33:16), a “peculiar people,” that is, God’s own (see on 1 Peter 2:9).

Chief in this trespass. The leaders were the chief offenders (ch. 10:18). A similar, or even more serious, defection of the leading classes took place in Nehemiah’s time (Neh. 6:17, 18; 13:4, 28).

3. I rent my garment. Rending the clothes was a common Oriental mode of expressing grief (see Gen. 37:29, 34; 1 Sam. 4:12; 2 Sam. 1:2; 2 Kings 18:37; Job 1:20; 2:11, 12; Matt. 26:65). In Babylon, whence Ezra came, marriages with pagans had probably not yet become customary. Ezra was therefore shocked when he learned the extent to which this sin had made inroads among the returned exiles. He expressed his feelings in typical Oriental fashion, by first rending both his outer and his inner garments, then tearing his hair and beard, and finally by sitting down astonished, motionless and speechless, until the time of the evening sacrifice. Such a manifestation of horror and amazement was well calculated to impress those whose spiritual leader he had become.

Plucked off the hair. This practice is not mentioned elsewhere in Scripture, though it is found in the Apocrypha (Apocryphal Esther 14:2; etc.).

Astonied. Compare Dan. 4:19; 8:27, where the same word is used in the same sense.

4. Trembled. Not so much a reference to God-fearing persons as such (see Isa. 66:2), but to all who were alarmed at the transgression of the commands of God (Ezra 10:3) and the threats of the law against transgressors (Deut. 7:4).

The evening sacrifice. As morning is the time for business in the East, we may assume that the princes had visited Ezra early in the day, certainly before noon. The evening sacrifice was offered approximately at three o’clock in the afternoon (see Josephus Antiquities xiv. 4. 3; see also on Ex. 12:6).

5. I arose up. The time of sacrifice was also the appointed time for prayer, especially for a prayer in which a confession of sin was foremost or one of concern to the nation as a whole. Ezra probably felt that supplications for forgiveness would be most appropriate at the time when the sacrifice, which represented confession and forgiveness, was being offered.

Rent my garment. This second rending of his garments was not only a renewed indication of the depth of sorrow he felt, but also no doubt had the purpose of impressing the people who “were assembled” unto him (v. 4) with the seriousness of the situation, and to stir them up to repentance.

6. I am ashamed. Jeremiah had complained that in his days those who “committed abomination … were not at all ashamed, neither could they blush” (Jer. 6:15; 8:12). Ezra, possibly with these words in his thoughts, assures God in his prayer that he is deeply moved with shame for the sins of his people.

8. A nail. The nail, or peg, here mentioned has been taken by some commentators—Luther, Keil, and others—to be a nail in the wall (see Isa. 22:23, 25) on which utensils could be hung. The meaning would be that the people of God were sustained by this nail. Others have seen in it the tent peg, and thus symbolic of a sure abode.

9. The kings of Persia. While Ezra deplored the spiritual condition of the people, he is nevertheless grateful for the privileges granted by the Persian kings. Practically every monarch thus far had shown favor to the Jews. Cyrus had granted the first permit to return and build the Temple (Ezra 1), Cambyses had favored the Jews of Egypt, as we know from the Elephantine papyri, Darius I had renewed the decree of Cyrus (Ezra 6), Xerxes had granted unprecedented privileges to the Jews throughout the empire (Esther 8-10), and Artaxerxes I had now made new and far-reaching grants (Ezra 7). The only exception had been the false Smerdis, who actively hindered the Jews during the few months of his reign.

Set up the house. See on chs. 6:14; 7:27.

To give us a wall. It has already been pointed out in the Additional Note on ch. 7 that this statement does not necessarily mean that Ezra found a completed wall upon his arrival at Jerusalem. He refers to the several grants made by the Persian kings, particularly to permission to rebuild the wall. Ezra, who had been invested with authority to work on the wall, could therefore rightly say that God had extended mercy to them “in the sight of the kings of Persia, … to give us a wall in Judah and in Jerusalem.” Possibly, as some think, the “wall” is figurative and denotes protection (see Zech. 2:5).

11. The land. The quotation from “the prophets” does not appear elsewhere in the OT, and must therefore either be from a noncanonical, but inspired, writer, or a free quotation giving the consensus of prophetic teaching on the subject. The first part of the quotation refers to the Mosaic age (see Deut. 7:1-3). The author of the book of Kings makes similar references to “the prophets” (2 Kings 17:23; 21:10; 24:2). The purpose of such references is to represent the truth in question as one frequently mentioned (see on Matt. 2:23).

It is true that elsewhere in Scripture (except for Deut. 7:1-3) there is no specific prohibition of marriages with Canaanites as such, though in the remarks made in Judges 3:6 (in the Hebrew Bible Judges is counted among the “Former Prophets,” see Vol. I, p. 37) such marriages are reproved as occasioning the seduction of Israelites to idolatry. Also, in the prophetic descriptions of the whoredoms of Israel with the various local Baals, and in the general condemnations of apostasy, the transgression of this prohibition is implicitly included. This certainly justifies the general statement that God had forbidden the Israelites to contract such marriages. It is therefore evident that these words of Ezra do not support the argument of critical scholars that Deuteronomy had a number of “prophet” authors.

Filthiness. Not literal, of the body, but figurative, of the moral and religious filthiness of the nations of Canaan. On the Canaanite religion see Vol. II, pp. 38-41.

12. Give not your daughters. This prohibition is worded after Deut. 7:3. The addition, “nor seek their peace,” etc., is taken almost verbally from Deut. 23:6, in reference to the Ammonites and Moabites. “That ye may be strong” recalls Deut. 11:8, and the promise, “eat the good of the land,” suggests Isa. 1:19. The words “and leave it for an inheritance” embody the idea found in several Biblical passages (Deut. 11:9; Prov. 10:27; Eze. 37:25).

14. Break thy commandments. Ezra views the sin in which he found his people to have fallen as having “grown up unto the heavens” (v. 6). Their sin was tantamount to a complete forsaking of God’s commandments, and in this condition they “cannot stand” before God (v. 15). Ezra’s public confession on behalf of his people (see Dan. 9:5-16) is based partly on the nature of the sin itself, and partly on the fact that they had revealed base ingratitude in turning from God so soon after He had forgiven their sins that sent them into captivity and had showered favor after favor upon them as they returned to Palestine. To fall again into the same transgression was, in Ezra’s estimation, unpardonable, and the punishment must certainly be nothing less than irretrievable destruction of the nation.

15. Thou art righteous. On behalf of his people, Ezra acknowledges the holiness of God in requiring them to comply with the provisions of His law. In contrast to His righteousness, their sinfulness stands forth in all its heinousness.

1. When Ezra. For the remainder of the narrative Ezra retires to the background, and speaks of himself in the third person. On the change of persons in pronouns, see on ch. 7:28.

A very great congregation. Many people had come to the Temple to attend the daily evening sacrifice. Seeing Ezra, the recently appointed leader, in the greatest imaginable distress, confessing the sins of the people, these men and women were naturally deeply affected. Ezra’s sincerity made such a strong impression on them that they all wept. At first Ezra had knelt in prayer with his hands uplifted (ch. 9:5), but soon, sensing more and more the heinousness of the people’s transgression, he threw himself upon the ground in an attitude of extreme humiliation. Emotional acts such as this could not fail to impress an Oriental congregation in the strongest way possible.

2. Shechaniah. Probably an influential man, for he appears here as spokesman for the people. Although his name does not appear among those who had foreign wives, and he must therefore be considered as having been free from this sin, he was deeply distressed by the fact that his father belonged to the transgressors, for it seems probable that his father, Jehiel, is the same person mentioned in v. 26 as among those who had married idolatrous wives. Both are of the family of Elam. Shechaniah may have long felt the evil influence of his father’s foreign (second) wife, and hence could honestly agree with all the words of Ezra. He seems to have been glad that the problem had come to Ezra’s attention, who was as much concerned about the situation as he had been.

There is hope. The penitence of the people, evidenced by their sore weeping, gave hope that they might be led to amend their ways and return to God.

3. To put away all the wives. Shechaniah came forward with concrete suggestions, which implies that this situation must have weighed heavily on his heart for some time. Ezra had not yet given advice in the matter. Shechaniah apparently considered marriages contracted contrary to the law not merely wrongful but actually invalid. The law of Moses permitted divorce for various reasons (see Deut. 24:1-4; Matt. 19:3).

Such as are born of them. Young children especially require a mother’s care, and it would have been extremely cruel to suggest a separation. Furthermore, hereditary tendencies were likely to perpetuate the spirit of apostasy. Older children might be already tainted with idolatry. It seemed best, at least to Shechaniah, to dismiss the children with the mothers.

According to the law. This suggestion may mean either: (1) let the law, which forbids these marriages, in this way be satisfied, or (2) let divorce take place as prescribed by the law (see Deut. 24:1).

4. This matter belongeth unto thee. Or, “it is your task” (RSV). Since Ezra’s commission included the responsibility of executing judgment on those who would not obey the law of God (ch. 7:26), Ezra was morally obligated to take action. Shechaniah’s assurance, “we are with you” (RSV), must have greatly encouraged Ezra, who realized that any action he might take in this matter would make him most unpopular with a considerable number of guilty men.

5. Then arose Ezra. Without hesitation he acted at once, binding the religious leaders by an oath to carry out the suggestion of Shechaniah, with which Ezra was in complete agreement. To confirm such an important decision with an oath was in harmony with OT usage (see Joshua 2:12; Deut. 6:13; etc.).

6. The chamber of Johanan. As to the Temple chambers, see on ch. 8:29. On Johanan, see Additional Note on ch. 7. This Johanan seems to have been the grandson of Eliashib (Neh. 12:22, 23), high priest in Nehemiah’s time (Neh. 13:4, 5). The Elephantine papyri attest that Johanan was high priest in 410 b.c. he already had a “chamber” in the Temple, and must therefore have been more than 20 years old at the time (see on Ezra 3:8). The objection of some commentators to identifying Johanan of this text with the one mentioned by Nehemiah and in the Elephantine papyri is not well founded.

He did eat no bread. Strict fasts of this kind were twice observed by Moses (Ex. 34:28; Deut. 9:18), and similarly by the inhabitants of Nineveh (Jonah 3:7), but they were not common. It was usually considered sufficient to abstain from eating (1 Sam. 1:7; 2 Sam. 3:35). Sometimes the person who fasted merely abstained from “pleasant bread,” “flesh,” and “wine” (Dan. 10:3). Ezra’s great earnestness appears in the severity of his fast. Ezra’s mourning in the office of Johanan, following the response of the people, clearly reveals that his previous emotional acts were the spontaneous expression of genuine horror, and not a well-planned theatrical performance, as some commentators have suggested.

7. All the children of the captivity. A favorite expression with Ezra (see chs. 2:1; 4:1; 6:16, 19; 8:35; etc.), including all, from both Judah and Israel, who had returned from the captivity.

8. Within three days. The limits of Judea at this time appear to have been Bethel in the north, Beth-Pelet and Beer-sheba in the south, Jericho in the east, and Ono in the west. As the frontier was nowhere much more than 50 mi. (80 km.) from Jerusalem, three days from the day that they heard the proclamation would allow sufficient time for all able-bodied men to reach the capital.

Forfeited. Literally, “devoted.” This forfeiture of property does not mean its destruction, as prescribed in Deut. 13:13-17 in the case of a city fallen into idolatry, but its appropriation to the sacred use of the Temple (see Lev. 27:28; see on Joshua 6:17).

9. The twentieth day. In 457 b.c., Kislev 20 was probably Dec. 7 (see p. 108).

Street. Literally, “wide space.” This was probably the outer court of the large Temple compound. Great numbers of people could easily be accommodated there. The present Haram esh-Sherîf in Jerusalem, which corresponds roughly to the ancient Temple site, with all its auxiliary buildings, covers approximately 170,000 sq. yds. (142,137 sq. m.), and in its spacious, open courts many thousands of people can be accommodated. The situation with the Temple was probably similar.

Trembling. The seriousness of the reason for which the people had been summoned must have been evident to all from the heavy penalties with which they were threatened in case they failed to attend.

The great rain. The ninth month, beginning in our November or December, brings heavy rains to Palestine. The winter rains start toward the end of October or the beginning of November, with light showers, but by early December heavy rain is falling. The incidental mention of “the great rain” is one of those seemingly unimportant touches that mark the writer as an eyewitness and the story as authentic.

10. Ezra the priest stood up. Thus far Ezra seemed to let the civil authorities take the leading part in the matter. Now he came forward boldly, denouncing the sin committed, and, as supreme leader, commanded the repudiation of the strange wives.

13. We are many that have transgressed. The marginal rendering of the KJV, followed also in the RSV, “we have greatly offended,” is a more exact rendering of the original text. Without doubt, however, the greatness of the offense consisted partly in the large number who had transgressed.

14. Let now our rulers. Since there were so many cases that would have to be investigated and settled, the suggestion was made that the administrative officers and judicial authorities should be authorized to deal with this matter, and that all those who had transgressed would be required to appear before them.

Until the fierce wrath. This clause and the remainder of the verse is grammatically somewhat obscure, but the rendering of the KJV and the RSV is probably correct.

15. Employed about this matter. Literally, “stood up against this matter,” meaning that they opposed it. The same words are used in this same sense in 1 Chron. 21:1; Dan. 8:25; 11:14.

The reason for the opposition of Jonathan, Jahaziah, and their supporters, is not stated. None of the four men is mentioned in the list of the transgressors, and no one could accuse them of seeking to protect themselves. The Levite Meshullam of v. 15 cannot be identified with the Meshullam of v. 29, who did not belong to the Levites, because the Levitic transgressors are mentioned in vs. 23, 24. These four men were either strongheaded fanatics, who opposed any delay and wanted the matter settled then and there, or they had been bribed to act on behalf of some transgressors who did not dare to voice their opposition publicly. Whatever their reasons, these men did not succeed. The narrative makes clear that the measures Ezra proposed were carried out.

16. Ezra … were separated. The KJV faithfully renders the Hebrew text, which gives no indication as to who made the selection. Some commentators and translators alter the text so as to make it read that the commission was appointed by Ezra.

Sat down. The sittings of the commission appointed to decide individual cases began their work on Tebet 1, which was Dec. 18, 457 b.c., ten days after the mass meeting in Jerusalem had decided to refer the matter of the heathen wives to a panel of appointed leaders.

17. Made an end. The work of the commission closed the first day of the first month, Nisan 1 of 456 b.c., which was April 15. Thus the sessions of the special court continued almost four months, because in the spring of 456 b.c. a second Adar was probably inserted before Nisan (see p. 108; also Vol. II, pp. 103, 116).

18. The sons of the priests. Aware of the danger that the nation might relapse into the sin he was seeking to root out, Ezra punished the wrongdoers by placing their names on record, that others might take warning. First place in his catalogue of offenders he assigns to the priests, for their responsibility was greatest. As the special custodians of the law, they were obligated to adhere most strictly to its precepts. Next to the priests he lists the Levites, on the same principle. He then concludes with the laymen, arranged under their several families. The list of laymen suggests that only 9 of the 33 families mentioned in Zerubbabel’s list were involved. There is one additional family that does not appear in Zerubbabel’s list. Three of the four priestly families, on the other hand, and even near relatives of the high priest, were among the guilty.

The sons of Jeshua. First among the priests stand four names of sons and other relatives of the high priest Jeshua, who had returned to Jerusalem with Zerubbabel. As in many other places in the Bible, “son” here stands for “grandson,” or even “greatgrandson” (see on ch. 7:1).

19. Gave their hands. Or, “pledged themselves” (RSV). The procedures followed with regard to the divorce of Jeshua’s relatives from their foreign wives are described here. First, they bound themselves by shaking hands—probably with the members of the commission—to put away their wives and to separate them from the congregation of Israel. Then they offered a ram as a trespass offering, according to the law (Lev. 5:14-16; cf. on Lev. 4:2). Throughout the remainder of the list only the names of the individuals and the families to which they belonged are given, without a repetition of the divorce procedure. It is evident from the context, however, that they were required to follow the same procedure.

20. The sons of Immer. On the priestly families, see ch. 2:36-39. Including those of the high-priestly family (v. 18), altogether 17 priests are mentioned as guilty. A comparison of these names with those given in ch. 2 reveals the fact that not one of the legitimate orders of priests who returned with Zerubbabel was free from guilt in this matter. Some of the names given in vs. 20-22 reappear in the lists of Neh. 8:4 and Neh. 10:2-9, and may indicate the same individuals.

23. The Levites. Of the Levites, only six names are given, and that without stating the houses to which they belonged. Kelaiah, better known as Kelita, appears under this latter name in Neh. 8:7 and Neh. 10:10. Jozabad appears again in Neh. 8:7.

24. The singers. The names of one singer and three porters are given.

25. Of Israel. That is, of the laity, of which 86 names in all are listed. Of the ten families represented, nine are mentioned in the list of Zerubbabel. Since two families of Bani are given (vs. 29 and 34), and but one in Zerubbabel’s list, the second family of the two must have returned at a later time.

26. Jehiel. Probably the father of the Shechaniah who counseled Ezra (see vs. 24).

44. All these. In Hebrew the entire verse is somewhat obscure. The most literal rendering would be the following, in which only two small grammatical adjustments are made in the Hebrew text: “All these had taken strange women, and there were some among the women who had given birth to sons.” Most modern scholars would alter the text and read the latter part of the verse thus: “and they sent away from them the women and their sons.” Whatever the original meaning, it seems clear that the author intended to convey the idea that it was more difficult to arrange a divorce where there were children than where there were not. All cases were dealt with in the same way.

The list given in vs. 18-43 shows that 113 men were guilty of marrying heathen wives. It would be interesting to know the size of the population of Judea in Ezra’s time, in order to secure a right picture of the extent of this evil in Judea. Since such figures are not available, a comparison can be made only with the people who had come to Judea with Zerubbabel about 80 years earlier.

	Number of men returning with Zerubbabel	Number of men with strange wives	Percentage
Priests	4,289	17	0.4
Levites	74	6	8.1
Singers	128	1	0.8
Porters	139	3	2.2
Laity	24,144	86	0.4
	———	——	——
Total	28,774	113	0.3

Since so few Levites had returned in Zerubbabel’s time, the percentage of transgressors in this group seems high in comparison with the other groups listed. It is apparent that in all groups an average of at least 3 men in every 1,000 had married foreign women. The small percentage may explain, in part, why Ezra experienced little or no opposition to the reform measures he proposed to carry out.

Although the number of transgressors was relatively small, the tendency was dangerous, and Ezra, like other serious-minded leaders, was determined to keep the nation free from pagan influence. Parallels to Ezra’s reform occurred among other ancient nations, though usually with the purpose of keeping the race pure. In Rome patricians were prohibited from marrying plebeians before 445 b.c. (some say 437). In 451/50 b.c. Pericles enforced a law in Athens, according to which only those whose parents were full-blooded Athenians could remain Athenian citizens. Almost 5,000 persons were sold into slavery because they were so unfortunate as not to be of pure Athenian stock.

Ezra knew that the great disaster of 586 b.c., when Jerusalem was destroyed and the nation ceased to exist, had resulted from idolatry. A recurrence of those conditions must now be avoided by all means. The evil, still of small proportions when he reached Jerusalem, would, if unchecked, be out of hand in a short time. Therefore it had to be eradicated irrespective of individual hardships. The situation was especially dangerous because of the fact that leaders and members of the high-priestly family were among the transgressors. The measures of Ezra now, and of Nehemiah later, were instrumental in leading the Jews to look with abhorrence on mixed marriages, an attitude that has kept the Jewish nation comparatively free of intermarriage to the present day. In contrast, the ancient nations surrounding Judea have been lost through racial admixture and migration.

the book of nehemiah

[A combined introduction to Ezra and Nehemiah appears immediately preceding the comment on Ezra.]

1. The words. Heb. debarim, literally “words,” but also in the sense of “history” or “memoirs” (see Jer. 1:1; Amos 1:1), and is so used here.

Nehemiah. The meaning of the name Nehemiah is “Yahweh has comforted.” At least two other men of the postexilic period bore this name (see Ezra 2:2; Neh. 3:16; Neh. 7:7). Neither of these men can be Nehemiah the cupbearer of Artaxerxes, for one lived in the time of Zerubbabel, a century earlier, and the contemporary of Nehemiah was a son of Azbuk, “ruler of the half part of Beth-zur,” while the author of the book was the son of Hachaliah, governor of Judea.

The month Chisleu. It is obvious from the statement in ch. 2:1 that the 20th regnal year of King Artaxerxes is meant. For the identification of this king with Artaxerxes I, see Additional Note 2 on ch. 2. In the 20th year of Artaxerxes I the month Kislev, the 9th month (see Vol. II, p. 116), was Dec. 5, 445 through January 3, 444 b.c. (see p. 108).

Shushan the palace. Shushan, known in ancient records under the same name, though called Susa by the Greeks, was the old capital of Elam. On the Kerkha River about 100 mi. (161 km.) north of the head of the Persian Gulf, it was one of several Persian capitals. Other capital cities were Babylon, Ecbatana, and Persepolis. Shushan was primarily a winter capital, because of its unpleasantly hot summers. Some have taken Shushan to be the scene of some of Daniel’s activities (see Dan. 8:2), and of the events described in the book of Esther (see Esther 1:2). French expeditions have been excavating the ancient city intermittently since 1884 (see on Esther 1:5).

2. One of my brethren. The Hebrew word translated “brethren” is often used of more distant relatives than blood brothers (see on 1 Chron. 2:7). Hanani, however, seems likely to have been the actual brother of Nehemiah, from the similar reference to him in ch. 7:2.

I asked them. The arrival of Hanani and other Jews from the homeland seems to have been the first contact Nehemiah had been able to make with the returned exiles in Judea since the beginning of hostilities between Artaxerxes and Megabyzos, the satrap of the province called “Beyond the River,” of which Judea was a part (see on Ezra 4:10). During the period of Megabyzos’ rebellion very little reliable news from Judea seems to have reached Nehemiah, though he may have heard rumors of a Samaritan attack on Jerusalem and the destruction by them of a part of the recently rebuilt city wall. This being the case, Nehemiah would be anxious for further news. This came with the arrival of his own brother and other Jews with an eyewitness report of events that had probably taken place during the interruption of communications between Persia and Judea. See p. 350.

3. The wall of Jerusalem. Some commentators think that Hanani’s remarks refer to the destruction of the city by Nebuchadnezzar’s forces in 586 b.c. But this would hardly have been news to Nehemiah, unless it be assumed that Hanani and his companions reported merely that nothing had as yet been done by way of rebuilding the wall. Considering the shock occasioned by Hanani’s report (vs. 4-11), the events described must have been recent. The words of Hanani do not necessarily mean that the whole wall had been destroyed and all gates burned with fire.

That only portions of the wall and some of the gates were affected is clear from the subsequent description of the building of the wall found in Neh. 3. Some sections of the wall were merely repaired (ch. 3:4, 5), while others were “builded” (ch. 3:2). Similarly, some gates had to be rebuilt completely (ch. 3:1, 3), while others needed only repairs (ch. 3:6). That only a partial destruction had occurred may also be inferred from the space of time—52 days—in which Nehemiah was able to complete the rebuilding of the entire city wall (ch. 6:15). In so short a time it would have been all but impossible even under the most favorable circumstances to rebuild the entire wall, including its many gates, had it been in the condition in which Nebuchadnezzar left it. The rapid reconstruction was due not only to the great enthusiasm of both leaders and people, but also to the progress undoubtedly made under Ezra and others before the Samaritans destroyed part of it.

4. I sat down and wept. Nehemiah was deeply shocked when he learned about the plight of his countrymen and the humiliation they had experienced. Even if he had a partial knowledge of events in the province of Judea, the reality apparently exceeded his greatest fears and caused him to weep.

Fasted. During the Captivity fasting became a common practice among the Jews (see Zech. 7:3-7). Solemn fasts had been introduced on the anniversaries of the taking of Jerusalem, the burning of the Temple, and the murder of Gedaliah (Zech. 8:19). Fasting had also been given a prominent place in personal devotions. Daniel (Dan. 9:3; 10:3), Esther (Esther 4:16), Ezra (Ezra 10:6), and Nehemiah are all mentioned as having fasted (see on Ezra. 10:6).

5. And said. The opening of Nehemiah’s prayer so closely parallels the thoughts and words of Daniel’s prayer (Dan. 9:4) that it is probable he had the words of the latter before him. If so, Nehemiah was familiar with Daniel’s writings and admired their tone and spirit. Here, his words differ from those of Daniel only in the substitution of “Jehovah,” Yahweh, for “Lord,” ’Adonai, and the addition of his own favorite phrase, “God of heaven.”

7. Have not kept. The ordinances of the law are frequently summed up under the three terms here used (Deut. 5:31; 6:1; 11:1; etc.).

8. If ye transgress. This is not a quotation from any particular passage in the Pentateuch, but a reference to the general sense of various passages, as, for example, Lev. 26:27-45; Deut. 30:1-5. Bible writers habitually refer to earlier inspired writings in this way, quoting the thought rather than the exact words (see on Ezra 9:11; Matt. 2:23).

10. Thou hast redeemed. This probably refers to deliverance from Egypt, “with a mighty hand, and with an outstretched arm” (Deut. 9:29; 26:8; etc.), and, more recently, from the Babylonian captivity.

11. This day. This phrase probably means no more than “upon this occasion,” and should not be pressed as evidence that here Nehemiah refers to the prayer he uttered on the day of his interview with the king (see ch. 2).

This man. That is, King Artaxerxes, thus far not mentioned by name, but nevertheless always in the petitioner’s mind. Nehemiah realized that the reproach of Jerusalem could be lifted only through royal intervention, and was convinced that he would have to go to Jerusalem himself in order to change the prevailing situation.

I was the king’s cupbearer. Literally, “I was cupbearer to the king,” not sole cupbearer but one of several. He mentions the fact here, partly to explain the meaning of “this man” to the reader and partly because it was his office that gave him access to Artaxerxes. Nehemiah is one of many examples of exiled Jews attaining to positions of influence and working in the interests of their people. Because cupbearers had contact with the inmates of the royal harem (see ch. 2:6), most of them were eunuchs. It is possible that Nehemiah was a eunuch. Some manuscripts of the LXX render the Heb. mashqeh, “cupbearer,” as eunouchos, “eunuch,” rather than oinochoos, “cupbearer.”

1. The month Nisan. Nisan in Artaxerxes I’s year 20 began April 2, 444 b.c. according to the table on page 108. This text, taken with ch. 1:1, shows that Nehemiah reckoned the regnal years of a Persian king according to the Jewish civil calendar, which began in the autumn (see pp. 102, 103; also Vol. II, pp. 110, 116).

It may seem strange that Nehemiah waited three or four months after receiving the report from Jerusalem before approaching the king with his request. Several reasons may have been responsible for this delay. For one thing, the king may have been absent from his capital. But even when the king was there, his moody character (see Additional Note on Ezra 4) may have made it seem desirable to await an opportune moment for placing the petition before him. During all this time Nehemiah sought to conceal his true feelings, since he was expected to be cheerful in the presence of his king.

Artaxerxes the king. That the Artaxerxes mentioned in the book of Nehemiah is the first Persian king who bore this name, and the same king under whom Ezra returned to Jerusalem, can be demonstrated by the evidence from the Elephantine Jewish papyri (see Additional Note 2 at close of chapter).

2. Why is thy countenance sad? This kind question directed by the great king to his humble servant is his best claim to a more favorable judgment than he has generally received from historians. He is known in history as a weak ruler who often compromised the royal dignity by making terms with rebellious subjects and as readily disgracing that dignity by breaking faith with men once they were in his power. Although a weak king, he was kindhearted and gentle upon occasion. Few Persian monarchs would have been sufficiently interested in their personal attendants to notice whether or not they were sad; fewer still would have shown sympathy. Whereas a Xerxes might have ordered instant execution, Artaxerxes felt compassion and was willing to alleviate his servant’s grief.

Sore afraid. Notwithstanding the king’s kind and compassionate words, Nehemiah sensed danger. He appeared sad in the king’s presence, and was, furthermore, about to ask permission to leave the court. Both were contrary to the fundamental assumption of Persian court life, that to bask in the light of the royal countenance was the height of happiness. Would the king be displeased, refuse the request, dismiss him from his post, and cast him into prison; or would he pardon the apparent rudeness and grant the request?

3. Let the king live for ever. A common form of Oriental address to a king (1 Kings 1:31; Dan. 2:4; 3:9; etc.).

Place of my fathers’ sepulchres. This statement implies that Nehemiah’s family had lived in Jerusalem. Like other ancient nations, the Persians had great respect for tombs, and disapproved of their violation. Nehemiah wisely weighed his words to enlist the sympathy of Artaxerxes for his request regarding the city where his ancestors had been interred.

4. I prayed. Nehemiah was a man of prayer. In every danger, in every difficulty, still more in every crisis, prayers rose from his lips (chs. 4:4, 9; 5:19; 6:14; 13:14; etc.). At times, as now, his prayer was offered silently, in a fleeting moment.

6. The queen. According to ancient historians, women frequently played a major role in decisions taken by the king. It is told of Xerxes that he was a plaything in the hand of his wives, and that amorous adventures and harem intrigues were of greater interest to him than politics and administration. Darius II was completely ruled by his treacherous and cruel wife, Parysatis, who was at the same time his sister, and of whom it is said that she distinguished herself by her thirst for power.

The Hebrew word shegal is usually translated “queen,” here and in Ps. 45:9, the only other place where it is used in the OT. It is from the root shagal, “to ravish,” “to have sexual intercourse,” and means “concubine,” as the LXX has translated it correctly in Neh. 2:6. The discussion here reported took place in the presence of the queen. Nehemiah probably decided that this was a favorable opportunity for lodging his request—perhaps with the marked support of one of Artaxerxes’ concubines who may have been favorably disposed toward Nehemiah.

I set him a time. It is not stated how much time Nehemiah requested, but it would seem probable that this did not exceed two or three years, which would be sufficient to make the journey and complete the work. From ch. 5:14 it becomes clear that Nehemiah was absent from court for 12 years, probably much longer than he originally planned. He may have received extensions of his leave of absence from time to time. It is unlikely that Nehemiah asked for a 12-year leave of absence, for so long a time would probably not have been granted him.

7. Letters. It is significant that Nehemiah requested no letters to the governors between Susa and northern Syria. He must have considered that part of his journey comparatively safe, for he needed no special protection there. His enemies, however, lived in Samaria, Ammon, and other provinces surrounding Judea, all of which belonged to the satrapy “Beyond the River.” For his journey through that region he requested special protection and royal documents authorizing his trip. See Additional Note 1 at close of chapter.

8. Forest. Heb. pardes, a Persian loan word. In Greek this word became paradeisos, from which the word “paradise” is derived. In Persian, the word designates a royal park rather than a forest.

Nehemiah mentions three purposes for which wood was needed: (1) “For the gates of the palace which appertained to the house.” The “house” is undoubtedly the Temple, and the “palace,” the fortress at the northwest corner of the Temple area. This fortress at once commanded and protected the Temple. The fortress seems to have been built between the time of Zerubbabel and 444 b.c., the year of Nehemiah’s return, and was apparently the forerunner of the fortress of Antonia built by Herod, according to Josephus (Antiquities xv. 11. 4). It was originally called Baris, which seems to reflect the Heb. birah, “palace,” here used by Nehemiah. (2) “For the wall of the city,” especially for the gates. (3) “For the house that I shall enter into.” Nehemiah had in mind either his old family mansion, which may have been lying in ruin, or a new dwelling that he may have planned to build. He apparently assumed that the powers for which he asked involved his being appointed governor of Judea, and in such a capacity he planned to build a suitable house.

The king granted me. That such a changeable king granted all Nehemiah’s requests, without reservation, could only be explained as the result of divine influence. Nehemiah recognized this, and gave God the glory for his success (see on Ezra 8:18).

9. I came to the governors. Of his journey to Jerusalem Nehemiah reports only that he paid visits to the various governors through whose territories he traveled, especially in the satrapy “Beyond the River.” In doing so he encountered the enemies of the Jews, who thenceforth were to be his deadly enemies. Being in possession of royal letters of authority, and accompanied by an escort of Persian soldiers, he experienced neither difficulty nor danger by the way.

10. Sanballat. Certain remarks made by Nehemiah (see ch. 4:1, 2) were long interpreted by scholars as indicating that Sanballat was governor of Samaria. Now one of the Elephantine papyri (Cowley, Aramaic Papyri, No. 30), written in the year 407 b.c., definitely settles the question with a direct reference to Sanballat as “governor of Samaria.” This fact explains why he was so dangerous a foe of Nehemiah. Being more than an ordinary citizen, and with an army at his disposal (ch. 4:2), he was in a position to do much harm and was determined to frustrate Nehemiah’s plans.

The Horonite. Nehemiah does not reveal Sanballat’s official position, and calls him only “the Horonite.” Whether this is done in contempt is uncertain. It is also uncertain whether this designation refers to Sanballat as coming from the Moabite city of Horonaim (Jer. 48:34), which has not yet been identified; or as coming from one of the two cities of Beth-horon (Joshua 16:3, 5; etc.), now Beit ‘Ur el-Foqa and Beit ‘Ur et-Ṭahta, about 12 mi. northwest of Jerusalem as the crow flies, and in Nehemiah’s time belonging to Samaria. Some commentators suggest that Nehemiah’s contempt for Sanballat can best be explained if the latter came from Moab, and was therefore not even a real Samaritan.

Servant. Heb. ‘ebed, “servant,” sometimes used in Biblical and extra-Biblical documents to designate high government officials (2 Kings 24:10, 11; Lam. 5:8). Hence, Tobiah may have been a high official in the province of Ammon in Transjordan. The family of Tobiah later became known as one of the most influential families of Transjordan. One of his descendants was in possession of a castle in Ammon in the time of the early Ptolemies, and furnished the king of Egypt with onagers (wild asses), horses, and dogs. The ruins of his castle at ‘Arâk el-Emir are still visible, halfway between Jericho and Amman, and the name of Tobiah is carved in the walls outside the entrance to a cave.

Grieved them exceedingly. When Zerubbabel rejected the cooperation of the Samaritans in the rebuilding of the Temple (Ezra 4:3), there developed between the two peoples a spirit of animosity that persisted till the destruction of Jerusalem by Titus. This enmity may have extended to other neighboring nations, such as the Ammonites and the Arabians (see Neh. 2:19; 4:7), especially during Ezra’s reform (Ezra 9, 10). Upon learning the reasons for Nehemiah’s journey, and recognizing that he had come to further the interests of the people of Judah, they probably made it clear to him that they had influential connections in Jerusalem (Neh. 13:4-8, 28). This would explain the great care and secrecy with which Nehemiah carried out his initial investigations upon his arrival.

11. Three days. Compare Ezra 8:32. A few days of rest were necessary after the long journey.

12. I arose in the night. Hitherto Nehemiah had communicated his purpose to no one except the king of Persia. He expected opposition, and had decided to baffle his opponents as long as possible by concealing his exact plans. Making his survey of the wall by night, he hoped to escape observation. For this reason also he took with him only a few attendants, and but one mount. Anxious to see with his own eyes the extent of the damage to the wall and how much repair was needed, he also sought to attract as little attention as possible.

13. The gate of the valley. For an understanding of Nehemiah’s nocturnal investigation (vs. 13-15), of the different sections of the wall during the course of reconstruction (ch. 3), and the dedication ceremony (ch. 12:27-43), a description of the topographical features of Jerusalem is essential. For this see Additional Note on ch. 3, and The Walls of Jerusalem in NehemiahÕs Day.

Those who include the western hill in the city of Jerusalem in Nehemiah’s time, locate the Valley Gate near the southwestern corner of Jerusalem, opposite the Valley of Hinnom. Those who limit the city of Nehemiah to the two eastern hills of Jerusalem locate the Valley Gate about halfway along the western wall. It was one or the other of these gates that Uzziah had fortified two centuries earlier (2 Chron. 26:9). Most probably it was the latter gate, remains of which were discovered in the English excavations of 1927, leading into the city from the Tyropoeon Valley.

The dragon well. The name “Dragon Well” appears nowhere else in the Bible. This well is generally identified with the En-rogel (Joshua 15:7; etc.), now called the Well of Job, or the Well of Nehemiah, at the junction of the Hinnom and Kidron valleys. This identification can stand only if the Hebrew expression ’el-pene, translated “before” in the KJV, can have the meaning, “in the direction of,” which is by no means certain. However, if this expression means “[passing] by” or “opposite,” then the Dragon Well must have dried up since the days of Nehemiah. If so, it was situated either in the western section of the Hinnom Valley or midway in the Tyropoeon Valley, depending upon which view regarding the size of Jerusalem in Nehemiah’s day is accepted.

The dung port. This gate was situated 1,000 cu. (about 1,458 ft.; 444.4 m.) from the Valley Gate (ch. 3:13). The “dung port” apparently received its name from the fact that the refuse of the city was carried through this gate to the Valley of Hinnom.

Viewed the walls. Leaving the city through the Valley Gate, Nehemiah inspected the wall from the outside in order to ascertain the extent of damage done to this part of the wall. The sections of wall enclosing the northern part of the city Nehemiah may have been able to observe unobtrusively upon approaching Jerusalem, and during his visits to the Temple and the officials, who apparently lived in the northern quarter of the city.

14. Gate of the fountain. This gate was situated at the southeastern corner of the city, opposite the well En-rogel, now called Job’s Well, or Nehemiah’s Well.

The king’s pool. This name appears nowhere else in the Bible. It is not certain whether Nehemiah refers to the Pool of Siloam, which was fed by the Spring of Siloam through Hezekiah’s tunnel (see on 2 Kings 20:20), or the Pool of Solomon, which, according to Josephus (Wars v. 4. 2), was in the lower Kidron Valley. If the Pool of Siloam is meant, Nehemiah must have re-entered the city through the Gate of the Fountain but encountered so much debris in that section of the city that he returned without being able to complete his investigation. In case the Pool of Solomon is meant, then Nehemiah passed by the Gate of the Fountain and encountered an unusual amount of impassable debris in the lower Kidron Valley.

15. The brook. Probably the Kidron Valley. By riding up the valley Nehemiah could see high above him the ruined walls of Jerusalem. This was probably on a night of full moonlight. Otherwise, he would not have been able to see much, because there is considerable distance between the eastern wall on the escarpment of the southern hill and the bed of the Kidron Valley, in which he rode.

Turned back. It is not known how far Nehemiah followed the Kidron Valley northward. His survey of the wall probably did not include that part of it to the east of the Temple. He may have already known the extent of damage existing there, from previous visits to the Temple area. Retracing his steps all the way back to the Valley Gate, Nehemiah and his few companions (v. 12) re-entered the city unnoticed.

16. The rulers. On Nehemiah’s arrival at Jerusalem he had found no one person exercising authority, but a number of persons called “rulers” and “nobles.” The difference between these two classes is not clear. The former may have consisted of appointed officials, and the latter of family heads.

The rest. Either administrators of the city not included in the “rulers” and “nobles,” or men previously engaged in rebuilding the wall.

17. Then said I. Nehemiah did not wait long before going into action. The day after his night survey of the walls, a representative body of the village and town elders assembled to hear his report. In his address he reminded them of the disgraceful state of affairs existing in the nation, recounted the divine help he had experienced in dealing with the king, and set forth the extent of his authority. His speech had the desired effect, and resulted in an enthusiastic and apparently unanimous resolution to “rise up and build.”

19. Sanballat. On Sanballat and Tobiah, see on v. 10.

Geshem the Arabian. When it became evident that Sanballat was governor of Samaria (see on v. 10) and Tobiah perhaps governor of Ammon, or at least an influential leader of that nation, it was also suggested that Geshem (or Gashmu; see ch. 6:6) might have held a similar position in the Persian province of Arabia. The latter apparently included Edom, for Edom is never mentioned by Nehemiah. This supposition is corroborated by the recent discovery of inscriptions made by the Lihyanites, who displaced the Edomites in the 5th century b.c., in which a Geshem is mentioned as ruler of Dedan.

Laughed us to scorn. Either by sending messengers, as Sennacherib did (2 Kings 18:17-35), or by a formal written communication.

20. Then answered I. It is worthy of note that Nehemiah took no notice of the serious charge now brought against him of plotting rebellion. Neither does he refer to the royal permit he held, but rather leaves his enemies to suppose that he was acting on his own authority. He certainly must have had his reasons for sending his adversaries the answer he did.

The God of heaven. Nehemiah, a deeply religious man, knew how to depend on God. Instead of pointing to a royal decree he referred to the highest authority possible as the one from whom permission had come. Compare Zerubbabel’s answer to Tatnai, “We are the servants of the God of heaven and earth, and build the house” (Ezra 5:11).

Ye have no portion. Even as the Samaritans’ claim of the right to interfere in Jewish affairs was rejected when they came proffering their aid (Ezra 4:2, 3), so now when their meddling became hostile in character it was even more fiercely and indignantly rejected. They were told that what happened in Jerusalem was none of their business, and that they had not even so much as a place in the memory of the inhabitants. Nehemiah made it plain that he expected no interference from them, and that they should attend to the affairs of their own communities and not trouble the worshipers of the true God. Thus far Nehemiah had avoided opposition by concealing his plans, but once opposition appeared he met it boldly.

1. Then Eliashib. It is fitting to find Eliashib the high priest setting a right example on this occasion. Later on he became “allied” by marriage to Tobiah (ch. 13:4) and was guilty of profaning the Temple (ch. 13:5). According to the line of high priests given in ch. 12:10, 11, it appears that Eliashib was the son of Joiakim, and the grandson of Jeshua, who had returned from Babylon with Zerubbabel (Ezra 2:2; 3:2).

The special purpose of this chapter seems to be the rendering of honor where honor was due—the placing on record of the names of the men who nobly came to the front on this important occasion, sacrificed ease to duty, and thereby exposed themselves to a threatened hostile attack (ch. 4:18-20).

With his brethren. That is, the priests in general. That the priests undertook the building of a portion of the eastern wall, in addition to the work here mentioned, is apparent from v. 28.

The sheep gate. This gate seems to have been completely in ruins. It was at the eastern end of the north wall, which here marked the limits of the Temple compound (see The Walls of Jerusalem in Nehemiah’s Day). The sheep market was probably in its neighborhood and gave to the gate its name (see John 5:2).

They sanctified it. This appears to have been a preliminary dedication, distinct from that described in ch. 12:27-43. Having completed the Sheep Gate and the wall extending westward as far as the Tower of Hananeel, the priests anticipated the general dedication by a special one of their own, thus acknowledging the sacred character of the work at the earliest possible moment.

The tower. The towers of Meah (Heb. Hamme’ah, literally, “the hundred”) and Hananeel, apparently belonged to the Temple fortress (see on ch. 2:8). Since no building activity at the towers is mentioned, they seem to have been intact.

2. The men of Jericho. The portion of the wall next to Eliashib was rebuilt by the citizens of Jericho. That Jericho was part of the restored Judea is apparent from Ezra 2:34.

Zaccur. The sections of the wall listed seem to have been of varying length, and the amount of labor necessary to restore them seems to have varied also. For some sections the delegation from an entire city was responsible, while, as in the case of Zaccur, a single man or a family took charge of another section. Zaccur was a Levite who later signed a special covenant between the people and God (ch. 10:12).

3. The fish gate. This gate was probably near the fish market where the Tyrians sold their fish (ch. 13:16). It seems to have been located in the middle of the northern wall (see also Neh. 12:39; 2 Chron. 33:14; Zeph. 1:10).

The sons of Hassenaah. See on Ezra 2:35.

Locks. Heb. man’ulim, translated “locks” in the KJV and “bolts” in the RSV, is of obscure meaning. It has been suggested that this word designates bars, hinges, or straps.

Bars. This word, correctly translated “bars,” appears frequently in the Bible and designates the crossbars by means of which the gates might be bolted from the inside.

4. Meremoth. A member of one of the priestly families that had not been able to establish its identity at the time of Zerubbabel (see Ezra 2:61). He had been a traveling companion of Ezra (Ezra 8:33; cf. Neh. 3:21). Now he built two sections of the wall (Neh. 3:21), and some months later signed the covenant (ch. 10:5).

Meshullam. One of the chief men who accompanied Ezra 13 years earlier on his return from Babylon (Ezra 8:16). He now took the responsibility of building two wall sections (Neh. 3:30), and later signed the covenant of Nehemiah as a tribal head (ch. 10:20). Although he was a loyal supporter of Nehemiah’s cause, Nehemiah complains that he had given his daughter to a son of the enemy, Tobiah (ch. 6:18).

5. The Tekoites. The people of Tekoa, a small town about 5 mi. south of Bethlehem now called Teqû‘. From Tekoa came the “wise woman” whom Joab sent to influence David to bring Absalom home (2 Sam. 14:2, 3). Its small size seems to have been responsible for the fact that it does not appear either in the city and town list of those who returned with Zerubbabel (Ezra 2:20-35) or the census list of Neh. 11:25-36.

Repaired. Few in number, the Tekoites were assigned a wall section that needed repair but not thorough rebuilding. Nevertheless, they seem to have been so full of zeal that they assumed responsibility for repairing also a second section of the wall (v. 27).

The nobles. The upper classes, ’adirim, literally, “exalted ones,” withdrew from the work, as oxen withdraw their necks from the yoke (see Jer. 27:11, 12). They stood aloof, leaving the work to the common people. This is the first case of passive opposition recorded by Nehemiah. Later, other cases are found in his report.

6. Old gate. Heb. sha‘ar hayyeshanah, meaning literally “the gate of oldness,” or in English simply “the old gate.” Though the Hebrew construction has given rise to many variant translations, there is no need of assuming a textual error, as most translators and commentators have done. Some commentators have suggested that the word for “city” has been lost, and read “the gate of the old city.” But this suggestion is equally unacceptable, since the “old gate” was in a section of the wall that enclosed the latest addition to the city. The LXX translates yeshanah as a proper name, Isana. The Hebrew would then read, the “Yeshanah gate.” The gate may have received its name from the city of Jeshanah, now Burj el-Isâneh, northwest of Baal-hazor, which is about 15 mi. north of Jerusalem (2 Chron. 13:19). The “old gate” is usually identified with the “corner gate” of 2 Kings 14:13 and Jer. 31:38, which was situated at the northwest corner of the city wall.

7. The Gibeonite. Gibeon is now ej-Jib, 6 mi. (9.6 km.) northwest of Jerusalem.

The Meronothite. The location of Meronoth is unknown. It must have been near Gibeon and Mizpah (see 1 Chron. 27:30).

Mizpah. Probably the site of Tell en-Nasbeh, 8 mi. (14.4 km.) north of Jerusalem.

Unto the throne of the governor. The meaning of the phrase thus translated is uncertain. It designates either the region from which the builders of this section of the wall came or the extent of their activity on the wall. According to the first interpretation, these men came from Gibeon, Meronoth, Mizpah, and as far north as the seat of the governor of the province “Beyond the River,” which would mean that some isolated Jews had come from the satrap’s residence at Damascus or Aleppo. According to the second interpretation the “throne of the governor” was the residence of the satrap when he came to Jerusalem on official business. If so, the building must have been in close proximity to the wall.

8. The goldsmiths. The skilled craftsmen, such as goldsmiths and pharmacists, may not have belonged to recognized family or city units, like the other builders, and so were listed separately.

Fortified. Heb. ‘azab, perhaps “to prepare.” The LXX renders ‘azab, “they left,” an alternative reading also given in the KJV margin. But such a translation of the word in this context would be meaningless, even though ‘azab has some such meaning in all other passages where it is found. Most translators have surmised that it was a technical term used in building. In the recently discovered texts of Ras Shamrah a word ‘adab is frequently used, with the meaning “to make,” “to prepare,” “to set.” Since in a related Semitic language the letter d can replace the Hebrew z as it also does in Aramaic, there is little doubt that the ‘adab of the Ras Shamrah texts is the equivalent of the ‘azab of Neh. 3:8, and that the KJV translation is at least approximately correct.

The broad wall. An unknown topographical detail at Jerusalem.

9. The half part of Jerusalem. The city itself does not seem to have been so divided; however, the territory outside the wall was considered as belonging to it, as is implied by the LXX. This surrounding territory was probably divided into two portions, and a ruler was put over each one (see v. 12).

10. Over against his house. The part of the wall repaired by Jedaiah lay in front of his own house, which was probably adjacent to or near the wall. He would naturally take special interest in the restoration of the part of the wall that would ensure him protection. The same expression, or similar expressions, are found in vs. 23, 28-30.

11. The other piece. Literally, “a second piece.” It is implied that the longer sections of the wall were divided between two companies of workmen. But then it seems strange that in none of these instances is a first portion mentioned; the second alone is mentioned (see vs. 19-21, 24, 27, 30). However, in two of the seven cases where a second portion is mentioned, the builders are previously listed as also being engaged on another section of the wall. Perhaps the same was true of the other five instances, though this is not apparent in the record as it stands today.

The tower of the furnaces. Or, “the Tower of the Ovens” (RSV). It is mentioned again in ch. 12:38, and must have been on the western wall, though its exact position cannot be determined.

12. Daughters. Most interpreters prefer the translation, “villages” (see ch. 11:25-31, where the Hebrew word is thus translated). These would be villages over which Shallum ruled as head of half a district. Some commentators, however, accept a literal interpretation, thinking that Shallum’s daughters aided him in the work. This view cannot be rejected on ethical grounds, since it is not uncommon in the East for women to do heavy work.

13. The valley gate. See on ch. 2:13.

Zanoah. This town lay in the vicinity of Beth-shemesh, about 14 mi. (22.4 km.) southwest of Jerusalem as the crow flies. The site is now called Khirbet Zanû‘.

A thousand cubits. An important topographical notation giving the distance between the Valley Gate and the Dung Gate as 1,458 ft. (444.4 m.). Some have doubted that one group could repair so large a section and accordingly have interpreted the words as a topographical parenthesis giving the distance between the two gates. But the expression is specific. Probably some parts of the wall were less severely damaged than others, and could therefore be easily repaired.

14. Dung gate. See on ch. 2:13, where the same Hebrew words are rendered “dung port.”

Beth-haccerem. Usually identified with ‘Ain Kârim, 4 mi. (7.2 km.) west of Jerusalem, but recently with Ramoth Rahel, 21/2 mi. (3.2 km.) south of Jerusalem.

15. Gate of the fountain. See on ch. 2:14.

Ruler of part of Mizpah. That is, of the district of Mizpah, as distinguished from the town of Mizpah (see v. 19; see on v. 7).

Siloah. Also spelled Shiloah (Isa. 8:6) and Siloam (John 9:7, 11). There was also a town known as Siloam (Luke 13:4), now Silwân, on the southwestern slopes of the Mt. of Olives. The rock tunnel that still supplies the Pool of Siloam from the spring Gihon in the Kidron Valley was constructed by Hezekiah (see on 2 Kings 20:20). It was in this conduit that the famous Siloam inscription was found (see Vol. II, p. 87, for a translation).

The king’s garden. This lay in the southern part of the Kidron Valley where the inhabitants of Silwân now have their vegetable gardens.

The stairs. Not identified. Since the “City of David” lay on the southeastern hill, a flight of steps from the upper city to the vicinity of the Pool of Siloam in the southern and lowermost part of the walled city must be meant.

16. Nehemiah the son of Azbuk. Not to be confused with the author of the book of Nehemiah.

Beth-zur. A city that became famous in the time of the Maccabees, and now called Khirbet et-Tubeiqah. It lies about 4 mi. (6.4 km.) north of Hebron. American expeditions excavated it in 1931 and 1957.

The sepulchres of David. These tombs, situated within the city (Kings 2:10; 11:43; etc.), were still known in the time of the apostles (Acts 2:29), but a knowledge of their exact location has since been lost.

Pool that was made. An artificial pool, otherwise unknown.

House of the mighty. Location unknown. It must have been the military headquarters or the armory.

17. Keilah. Today Khirbet Qîla, 8 mi. northwest of Hebron. Keilah played an important role in David’s early history (see 1 Sam. 23:1), and lay near the Philistine border.

19. Another piece. See on v. 11. Ezer is not previously mentioned as repairing any portion of the wall, though “the men of … Mizpah” are so listed (v. 7). Ezer apparently either was their leader or replaced the original leader.

The going up. The clause thus introduced was understood by any contemporary of Nehemiah, but is not clear to us. There were probably several armories in Jerusalem (see Isa. 22:8). The one here called “the armoury at the turning [or, of the corner],” was apparently situated at a turn in the eastern wall. Either steps or a pathway led to it from the Kidron Valley.

20. Baruch. Baruch has the high honor of being singled out for special praise. He rapidly accomplished the first task assigned him, mention of which is not made in Nehemiah’s list (see on v. 11), and now undertook a second piece.

Earnestly repaired. Though the construction of the Hebrew is difficult and its rendering somewhat uncertain, the KJV translation seems to be the best that can be made.

The door of the house. Mention of the “door” may imply that Eliashib’s house was too wide to serve satisfactorily as a defining mark. This remark reveals that the residence of the high priest was located south of the Temple near the eastern wall.

21. Meremoth. His first “piece” is mentioned in v. 4. The second “piece” cannot have been very long, since its extent was apparently along only a portion of the high priest’s house.

22. The priests. These men, more specifically identified as men of the “plain,” Heb. kikkar, must have owned property in the lower Jordan valley. Kikkar usually refers to the region near Jericho.

23. Azariah. Azariah was the priest who shared with Ezra the duty of reading and explaining the law (ch. 8:7). He was also a signatory to the solemn covenant of Nehemiah (ch. 10:2). Later he took part in the dedication of the wall (ch. 12:33).

24. Unto the turning. Neither the turn nor the corner here mentioned can be located, but a glance at The Walls of Jerusalem in NehemiahÕs Day) shows that the eastern wall was far from running in a straight line, as excavations have revealed.

25. High house. In the Hebrew it is uncertain whether the word translated “high” describes the “tower” or the “house.” Most commentators attach it to the word “tower.” The “king’s high house,” to the south of the Temple area, is probably none other than the old palace of David, which once stood in this quarter of the city, while Solomon’s palace was built on the northeastern hill. David’s palace, like that of Solomon (Jer. 32:2), would naturally have its own prison. From this prison the “prison gate” of ch. 12:39 took its name.

26. In Ophel. Ophel seems to have been the name of the northern section of the eastern hill, that is, the site of David’s City, bordering on the southern limits of the Temple area. Here many of the Temple personnel lived, even as late as the time of Christ.

The water gate. This must have been a gate in the eastern wall which overlooked the spring of Gihon in the Kidron Valley, so named from the fact that water from the spring was carried in through this gate.

The tower that lieth out. This may be the tower whose ruins were excavated by English archeologists from 1923 to 1925, high above the Virgin’s Spring (Gihon) in the Kidron Valley.

27. The Tekoites. See on v. 5.

28. The horse gate. The site of the Horse Gate appears, from 2 Chron. 23:15 as compared with 2 Kings 11:6, not to have been far distant from the Temple and the royal palace, while a comparison of Neh. 3:27 and 28 indicates that it stood in the neighborhood of the wall of Ophel, and might appropriately be regarded as belonging to it. It was probably located at the southeastern corner of the Temple area, on the slopes of Mt. Moriah.

29. Zadok. Probably head of the priestly order of Immer (Ezra 2:37).

Shemaiah. Shemaiah the son of Shechaniah, keeper of the east gate, can hardly be identified with the Shemaiah of 1 Chron. 3:22, a lineal descendant of King David.

The east gate. Probably a Temple gate in the eastern wall, identified by some with the Horse Gate of v. 28. Shemaiah is mentioned as keeper of the east gate and not as repairer of it. It is therefore possible that the gate was intact and needed no repair. Where he worked is not indicated. He was probably one of the priests (see ch. 12:6).

30. Hananiah. Perhaps the priest who took part in the dedication of the wall (ch. 12:41).

Meshullam. See on v. 4.

31. The goldsmith’s son. See on v. 8.

The place of the Nethinims. Since the Nethinims resided in Ophel (v. 26), this “place of the Nethinims” must have been an office building connected with the Temple.

The merchants. The “place” here designated seems not to have been the residence of merchants but a warehouse, perhaps for spices or incense needed in the Temple service.

Miphkad. Heb. miphqad, also translated “enrollment” or “sum” (2 Sam. 24:9; 1 Chron. 21:5) and “commandment” (2 Chron. 31:13). Here it seems to be the name of a specific place in the Temple area, as in Eze. 43:21, where it is rendered “appointed place.” Some commentators have suggested that “the gate Miphkad” was so named because of the fact that it led to the particular part of the Temple area Ezekiel refers to. Inasmuch as this question has not yet been settled, it is preferable to continue the rendering of the name of this gate as in the KJV. It must have been located in the northern part of the eastern Temple wall, and may have been close to the present “Golden Gate” of the Haram esh-Sherîf.

32. The sheep gate. See on v. 1. The circuit of the wall is completed.

1. Sanballat. See on ch. 2:10. Nehemiah’s arrival and the preparations for the rebuilding of the wall had been a cause of annoyance to Sanballat and his evil allies, but when the actual building activity started they could no longer restrain themselves.

2. The army of Samaria. The province of Samaria apparently maintained armed forces, with Sanballat as commander in chief. With documentary evidence at hand proving that Sanballat was governor of Samaria (see on ch. 2:10), it no longer seems strange to find him described as a military leader.

3. Tobiah. See on ch. 2:10. As on previous occasions, he seems to have met Sanballat to discuss the course of action to be taken, now that the Jews had actually begun construction.

4. Hear, O our God. Prayer was a habit with Nehemiah, not merely the sudden outburst of emotional impulse (see chs. 5:19; 6:9, 14; 13:14, 22, 29, 31). As in a previous prayer he had used words apparently taken from Daniel (see on ch. 1:5), he now borrows the language of Jeremiah (last part of Neh. 4:4, cf. Jer. 12:3; 17:18; and 18:21, 22; and first part of Neh. 4:5, cf. Jer. 18:23).

6. Unto the half thereof. According to ch. 3 many companies of workmen were busy on various sections of the wall simultaneously. The expression “unto the half” must therefore mean half of the height, not half of the circumference; furthermore, it is expressly stated that “all the wall was joined together.” This interpretation alone is consistent with the further remark that “the breaches began to be stopped” (v. 7). This rapid progress came because “the people had a mind to work.”

7. The Arabians. Three neighboring nations now ally themselves with the Samaritans against the Jews. The Arabians were led into the alliance by Geshem (ch. 2:19), and the Ammonites by Tobiah (ch. 2:10). The inhabitants of the city and vicinity of Ashdod, in the coast district of Philistia, were perhaps encouraged by Sanballat of Samaria to renew their ancient hatred of Judah.

That the walls. The clause thus introduced reads literally “that there came up a healing on the walls of Jerusalem.” The picture is of the new flesh that grows on a wound as it heals.

8. Conspired all of them together. The LXX and the Vulgate read: were all “gathered together.” These translators evidently supposed that in view of what had already taken place it was hardly necessary to suppose that only now was a conspiracy being formed (see chs. 2:19, 20; 4:1-3). According to the LXX the leaders of the opposition assembled a considerable force, with the purpose of attacking Jerusalem, probably expecting that a show of strength would frighten the unwarlike builders and bring their work to a halt.

It. Heb. lo, literally, “to him,” or, “to it.” The statement is obscure. If it refers to the city of Jerusalem, it should have the feminine ending lah; but if it refers to Nehemiah, it should read li, “me.” The phrase should be translated, “to put me [or ”her,“ if the city is meant] in confusion.”

9. Set a watch. Like all wise leaders, Nehemiah kept himself informed of the movements of the enemy. To be prepared for a surprise attack he stationed a guard both day and night, doubtless at outposts some distance beyond the city walls. The community was pious and trusted in divine protection, but this did not keep them from doing everything within their own power. Human effort is to be united with divine power.

10. Judah said. The vigilant guard duty and continuous labor pressed heavily upon the people and discouraged them. Their complaint is expressed in poetic form and may have been a song composed and sung by the burden bearers. In Hebrew it consists of ten words, two sentences of two lines each. The first line of each sentence is composed of three words and the second line of two. The last words of the first and third lines rhyme, and originally the second and fourth may have also. The following translation represents an attempt to render the original thought in poetical form:

Too weak is the carriers’ strength

and too much the debris;

And we are not able

to rebuild the wall.

11. They shall not know. Discouragement increased with word from their enemies that they planned to take the city by surprise and slay the workmen. Nehemiah’s vivid account of what the Jews and their enemies were saying (vs. 10, 11) reflects the forces with which he, as leader, had to contend. The least wavering on his part would have brought the work to a halt.

12. Whence ye shall return unto us. The Hebrew of this clause is obscure. A slight transposition of the letters of one Hebrew word gives the RSV rendering of the entire statement, “From all the places where they live they will come up against us.” This at least makes sense and is appropriate to the context. The meaning of v. 12 thus seems to be that ostentatious movements of the enemy forces, and the rumors of impending attack that they purposely circulated, frightened the Jews living in the border regions of Judea, and perhaps some in enemy territory, to flee to Jerusalem for safety. They brought the alarming report that their enemies were about to attack from all sides; Sanballat and the Samaritans from the north, the Ammonites from the east, the Arabians from the south, and the Philistines (Ashdodites) from the west (see PK 642). The expression “ten times” gives emphasis to the urgency with which the refugees pressed their report and the devastating effect it had on the workmen. Sanballat was counting on a war of nerves to frighten the Jews into inactivity.

13. Set I in the lower places. The first part of v. 13 is obscure. It appears that at the more vulnerable points along the wall, where attack was most likely, Nehemiah posted armed men in conspicuous positions in the hope of forestalling an attack. The grouping of men by families would tend to impress upon each of them the fact that he was fighting for his own kin. The enemy may have advanced to positions opposite the “lower,” or more vulnerable, parts of the rapidly rising wall and was feigning preparations to attack when Nehemiah’s prompt action thwarted their plan by making it clear that the Jews were ready to fight if necessary.

14. I looked. A particular occasion seems indicated, perhaps at a moment when the hostile allies had joined forces and were advancing. This short but stirring appeal seems to have been made in anticipation of imminent attack. That no clash followed seems to indicate that when the enemy approached and from a distance saw the Jews awaiting them in perfect order and well armed, they retired. Whether or not they ever intended actually to fight is not clear.

16. My servants. Probably members of the personal retinue of Nehemiah, Jews placed at his disposal as governor. The list of ch. 3 implies that the work was begun by Judean Jews. But when the situation became more tense and difficult, Nehemiah assigned his personal assistants to the work of construction and his personal bodyguard to guard duty.

The rulers were behind. Probably the foremen. These men stood “behind” the laborers to direct their work and to lead them in the defense of the city if the enemy ventured to attack.

17. They which builded on the wall. Or, “who were building on the wall” (RSV). This clause belongs to v. 16, and explains which members of “all the house of Judah” are meant.

With those that laded. Not a different group of workmen from those “that bare burdens,” as the Hebrew makes clear. The meaning is that the burden bearers were loaded in such a way that they could carry their load with one hand, with the other free to carry a weapon. In case of attack every man was thus ready to defend himself simply by discarding his burden.

18. The builders. Since the builders needed both hands for their work, they wore swords in their girdles, and were thus ready to go into battle with their foes at a moment’s notice.

He that sounded the trumpet. Trumpeters are pictured as signalmen in both Egyptian and Assyrian sculptures of war scenes.

19. Separated upon the wall. As is apparent from the work assignments of ch. 3, the builders were scattered around the entire circuit of the walls, so that at any one point there would normally be but a small body of men.

20. God shall fight for us. Nehemiah’s confidence in divine help was contagious. He himself set a noble example, not only for his contemporaries, but also for us in our mortal combat with the powers of evil. We can be confident that God will fight for us when we labor earnestly to build up His cause, when we attempt to overcome Satan, sin, and self, and when our motives are pure, our trust strong, and our weapons untarnished.

21. So we laboured. A summary of vs. 16-20.

Till the stars appeared. Construction went forward from dawn till dusk; the men worked under pressure to complete the task. In view of the fact that enemy forces were lurking in the vicinity, speed was of the utmost importance. Every stone laid added to the security of the city. Night shifts were hardly possible in ancient times, but full advantage was taken of the first and last rays of light each day.

22. Lodge within Jerusalem. Many of the people lived outside of Jerusalem and had probably been accustomed to return to their respective villages at the close of each day’s work. Now they were requested to remain within the city at night for added protection. The very fact that they were there, and known to be there, would tend to prevent an attack; and if the enemy should make an assault by night, they would be at hand, able to take their part in guarding the work.

23. My brethren. Actual blood brothers are probably meant. That Nehemiah had brothers appears from ch. 1:2, and that one of them, Hanani, had accompanied him to Jerusalem is evident from ch. 7:2.

Put them off for washing. The meaning of the Hebrew expression thus translated is obscure. It reads literally, “each his weapon the water.” The KJV translation is taken from the Vulgate, which is here more of an interpretation than a translation. The LXX omits the statement altogether. The RSV reads, “each kept his weapon in his hand.” Some have modified the last Hebrew word of the verse so that the statement would read, “each his weapon was in his right hand.” Others have tried to explain the Hebrew words as they stand by interpreting the passage to mean, “each man’s weapon was his water,” that is, the weapons were a substitute for water, or that a man’s only bath was his weapon. According to this interpretation, the passage is idiomatic, perhaps an expression used by soldiers to describe the rigors of a campaign. According to other proposed readings, the workmen did not remove their clothing, “either by night or by day,” or “everywhere went his weapon to the water.”

1. A great cry. It is uncertain when some of the events described in this chapter took place. Not all of them can have occurred during the building of the wall, since v. 14 carries the record to the close of Nehemiah’s 12 years as governor. At ost only vs. 1-13 can be assigned to the time of building the wall. It is true that labor on the wall without pay would take many away from their ordinary means of livelihood. On the other hand, the work was completed in too short a time to occasion serious economic distress, especially of the kind here described. There is no hint in the narrative that the distress was connected with the work of reconstruction. The grievances lay much deeper, and had been developing over a long period of time, but came to a crisis during the building of the wall (see PK 646). In vs. 14-19 Nehemiah gives an account of his personal conduct while in office as governor of Judea (see 1 Sam. 12:3-5).

The cry was one of dire distress. The plaintiffs were the poor among the people, and the defendants their more well-to-do brethren (see 2 Kings 24:14).

2. Many. Those who had large families were foremost in making complaint. Their numerous offspring proved not to be the blessing they were usually considered by Orientals, but a burden and the cause of deep perplexity to them.

3. That we might buy corn. Perhaps, with the LXX, “therefore give us corn [grain],” not that they desired an outright gift, but an adjustment of the economic situation that occasioned their plight.

Because of the dearth. Some claimed relief because of a famine, now past, which had compelled them to mortgage their fields, vineyards, and houses. The plaintiffs therefore belonged to a class that once possessed considerable property, and who lived outside the city. The situation resembles that described in Isa. 5:8. The gathering of the land into the hands of the rich was not a new situation.

4. The king’s tribute. Like other Persian provinces, Judea was annually required to pay a tribute, partly in money and partly in kind, to the Persian treasury. In ordinary years this burden may not have seemed oppressive, but in lean years the appearance of the tax collector often foreshadowed great misery. To meet the taxes debts had to be contracted, and without hope that they could be repaid.

5. Our flesh. These poor people were human beings, like their richer brethren, and stood in need of the necessities of life as much as they. Their own children were as dear to them as were children of the rich to their parents.

One class of people complained of families so large that it was impossible to provide them with food, another of having mortgaged their property because of famine, a third of having to resort to the moneylenders in order to pay their taxes, and a fourth of having fallen into the hands of usurious moneylenders. These people were suffering, not from the oppression of foreign tyrants, but from the exactions of their brethren.

Some of our daughters. On the legal right of fathers to sell their daughters see Ex. 21:7. Many of the returned exiles had escaped from Babylonian captivity only to find themselves in bondage to their brethren, and the latter state seemed more unbearable than the first. In Babylon the families remained united, but now children were taken from their parents to become the slaves of fellow Jews.

6. I was very angry. It seems that the letter of the law had not been violated, except in the matter of taking interest (v. 11), of which the people had not complained. That men might sell their daughters is apparent from Ex. 21:7. The servitude of menservants was limited to six years (see on Ex. 2:2), and if the year of jubilee began earlier than the end of the sixth year, they went free automatically (Lev. 25:10; see on Deut. 15:12). It was also permissible to “sell” (lease) land (Lev. 25:14-16), but not to dispose of it permanently (vs. 10, 13). However, the spirit if not the letter of the law was transgressed by the rich. In time of economic hardship it was their duty to assist their poorer brethren, not to oppress them (vs. 14, 17). Nehemiah, his near relatives, and his followers had done so to the extent of their ability (Neh. 5:10, 15). The rich, however, had made all the profit they could at the expense of their fellow countrymen. That Nehemiah, a man capable of great passion when his sense of right was aroused, could well be angry with these conscienceless and unscrupulous profiteers is easily understandable.

7. Ye exact usury. This was a violation of the law which forbade the taking of interest from Hebrews, but permitted taking it from foreigners (Deut. 23:19, 20; see on Ex. 22:25; Lev. 25:35).

I set a great assembly. The rebuke of Nehemiah apparently had no effect. The nobles gave no assurance that they would change their conduct. He was therefore compelled to bring the matter before the people, not that legal power resided with them, but that the nobles might be ashamed or afraid to continue their oppression once it was openly denounced by the chief civil ruler.

8. We after our ability. The “we” may refer either to those who returned more recently in contrast to those who had returned earlier, or to Nehemiah and his relatives in contrast to the rich oppressors. The latter is probably intended. Nehemiah’s words imply that he and similarly minded men had purchased Jews held in servitude by foreigners, and had set them free. This he had done as his means permitted.

9. Also I said. Nehemiah rightly felt that it was not enough to silence the nobles, or to cause them to feel ashamed. It was necessary to persuade them to change their actions.

10. Might exact of them. Literally, “are lending them.” The law required the rich to lend to the poor (Deut. 15:7-11) without usury (see on Ex. 22:25). Nehemiah had complied with both of these provisions, and now called upon others to do likewise. To lend was a virtue; to exact usury was a vice by which the rich took advantage of the poor (see on Neh. 5:11).

11. Restore. Having denounced oppression and stated the principle involved, Nehemiah made a strong appeal for action. He called upon those holding the lands of their poorer brethren as security to restore these to their owners without delay (see PK 650).

The hundredth. The hundredth taken as interest is probably, like the centesima of the Romans in the time of Cicero, to be understood as a monthly payment. One per cent per month was not a high rate of interest, compared with that usually paid in the ancient Orient. In Babylonia and Assyria the usual rate was 20-25 per cent for silver and 331/3 per cent for grain. Texts of the 7th century b.c. from Gozan (Tell Halâf), in Mesopotamia, reveal an annual rate of interest of 50 per cent for silver and 100 per cent for grain in that locality. In Egypt, it was 12-24 per cent during the Ptolemaic period (last three centuries b.c.), from which alone we have records of this kind. Nevertheless, the poor of Judea must have groaned under the load of interest, even if a 12 per cent annual interest in Judea cannot be called exorbitant when compared with the rates in other countries.

12. We will restore. Nehemiah’s eloquent appeal, his reaffirmation of the principles of the Mosaic law, and his own worthy example carried the day. The nobles, one and all, agreed not only to remit interest already charged, to refrain from exacting further interest, and to lend to their poorer brethren in harmony with the law, but to restore the forfeited lands and houses, which must have been of considerable value, and which according to the letter of the law they were entitled to keep until the year of jubilee.

Took an oath. See on Ezra 10:5. When the required consent had been given, Nehemiah called the priests, and required the creditors to swear to adhere conscientiously to their agreement. Nehemiah secured the attendance of the priests, partly for the purpose of giving solemnity to the oath now taken, as being taken before the Lord, and partly to give the declaration legal validity for judicial action, should that prove necessary.

13. I shook my lap. The Hebrew word translated “lap” designates the lap of the garment, in which things were sometimes carried. The word is found only here, and as “arms” in Isa. 49:22. To emphasize the binding nature of the promise, Nehemiah performed a symbolical act. This consisted in his gathering up his garment as if for the purpose of carrying something in it, and then shaking it out—as he uttered the curse of v. 13. Among the nations of antiquity few things were so much dreaded as falling under a curse. The maledictions of Deut. 28:16-44 were similarly designed to impress those who might be tempted to violate the law. Curses inscribed over the entrances to the tombs of Assyrian and Persian kings were intended to frighten away would-be looters. Ancient treaties were similarly protected against violation. Nehemiah’s curse is unusual, but its purpose is clear.

14. I was appointed. Here for the first time Nehemiah clearly states that his authorization to return and rebuild the wall of Jerusalem was accompanied by appointment to the governorship of the province of Judea. It is possible that the appointment took place soon thereafter. His 12 years of governorship did not begin earlier than Nisan in the 20th year of Artaxerxes (ch. 2:1), that is, not before April 2, 444 b.c. It ended in the 32d regnal year of Artaxerxes, which according to Nehemiah’s calendar year (see p. 109) probably began Sept. 25, 433, and ended Oct. 13, 432 b.c. During this year he was recalled to Artaxerxes’ court (ch. 13:6), and it was probably at this time that the account of ch. 5:14-19 was written, perhaps also vs. 1-13, and possibly other parts of the book.

The bread of the governor. During all his term of office he had not claimed the usual revenue a governor was entitled to receive from his subjects; he had paid his own personal expenses. By his “brethren” Nehemiah here refers to his entire court as well as his own family.

15. The former governors. Of these, only one, Zerubbabel, is known. It is not certain that Ezra had been appointed as governor or whether he served in the capacity of a special commissioner. Nehemiah probably refers to the several governors who had apparently ruled over Judea during the 50 or 60 years between Zerubbabel and the arrival of Ezra.

Were chargeable. The words of the original are stronger and should be rendered “had oppressed” or “had been heavy” upon the people. The RSV reads “laid heavy burdens” on the people.

Beside. Literally, “after.” The Vulgate reads “daily.” Most commentators follow this interpretation, and conclude that Nehemiah’s court expenses were 40 shekels a day (334.8 g., or 10.8 oz. troy, if light shekels), and not that 40 shekels a year had been exacted from each person.

Servants bare rule. The domestic servants and lower officials of an Oriental court usually took advantage of their position to exact high fees from those who came seeking official favor. This was especially so in ancient times, where eunuchs and other retainers were often fearful tyrants. Haman under Xerxes, Sejanus under Tiberius, and Narcissus under Claudius are classic examples of this practice.

16. I continued. Not only did Nehemiah refrain from oppressing the people; he lived at his own expense, and beyond that he and his personal servants (also supported at his own expense) labored tirelessly on the wall. The manner in which Nehemiah and his servants labored is set forth in ch. 4:10, 13, 15, 17.

Neither bought we any land. Nehemiah either means that he had not taken land for debt, as the nobles had (vs. 3, 11), or that he had acquired no property in any way during his governorship. Personally he was not richer, but poorer, as the result of 12 years in office. It meant personal sacrifice to him to bear these responsibilities.

17. Moreover. This was not all. Nehemiah not only had taken care of all his own expenses, but had shown the hospitality people expected of a governor, and had fed daily the 150 family heads of the people living in Jerusalem (see ch. 11:1). Besides these regular guests, Nehemiah also entertained at his table Jews who came to Jerusalem on business from the towns of Judea and from surrounding nations. Nehemiah must have been a man of considerable means in order to live in Jerusalem for 12 years in the manner here described. That some of the Jews living in Babylonia had become very wealthy is attested by the business documents of “Murashu Sons,” excavated at Nippur (see p. 65).

18. Fowls. Although chickens are never clearly mentioned in the OT, their existence in Palestine at this time is attested by the Jaazaniah seal found at Tell en-Naṣbeh in 1932, which shows a picture of a fighting cock. The earliest reference to chickens in Egypt dates from the time of Thutmose III in the 15th century, when they were introduced to the Nile country from Syria. Doves and geese may also have been included in the collective term “fowls.”

Bread of the governor. See on v. 14.

19. Think upon me, my God. Nehemiah closes with a prayer characteristically his own (see chs. 6:14; 13:22, 31).

1. Sanballat. Concerning the three leaders of the conspiracy, see on ch. 2:10, 19.

I had not set up. This may appear to contradict ch. 3:1, 3, 6, 13, etc. But the account of ch. 3 outlines the entire reconstruction project, with the object of indicating who were responsible for the various sections, not the time when the work was completed. Chronologically, chs. 4-6 are, in the main, parallel to ch. 3, and relate events that occurred while the wall was in process of being built. The hanging of the gates was, of course, the last thing to be done.

Upon the gates. Literally, “in the gates.”

2. Sanballat and Geshem. Tobiah is not mentioned. It is possible that only two of the enemies of Nehemiah were willing to go so far as to indulge in personal violence. It may be that Tobiah had reasons for declining to be a party to the plot, since he was related to some Jewish leaders.

Ono. Now Kefr ‘Anā, about 7 mi. southeast of Jaffa. With the cities of Lod (Lydda) and Hadid, it formed a Jewish district virtually surrounded by Samaritan and Philistine areas. This Jewish district was chosen as the proposed meeting place, thus to mislead Nehemiah by giving him a false sense of security. It would be easy for them to attack him on the road as he crossed Samaritan territory in order to reach Ono.

Do me mischief. The character of the harm intended cannot be determined from the very general Hebrew word translated “mischief,” but it is difficult to conceive of any other purpose than personal violence.

3. I cannot come. Nehemiah replies cordially to the invitation of neighboring fellow governors, but his reply gives them no reason to hope that he will weaken. He does not even deign to disclose his suspicions, possibly his definite knowledge, of their evil plans.

5. An open letter. Why Sanballat changed from oral messages to a written document is not made clear. A written message may have appeared more official, and thus presumably more effective. The letter was probably written on a sheet of papyrus, a writing material commonly in use at that time in Palestine. Such a letter was ordinarily rolled up and the two ends of the roll folded back toward the middle. A string was then tied around the roll and a clay seal affixed to the knot so that it could not be opened without breaking the seal. The outside usually bore the address. To send an open letter accusing an officer of the Persian crown not only violated the laws of courtesy but was highly offensive. An “open letter” invited all to read its contents, and the object in sending it unsealed must have been to create alarm among the Jews and to incite them against Nehemiah. Compare the conduct of Sennacherib’s ambassadors (2 Kings 18:27-36).

6. Gashmu. Another form of the name Geshem (see on ch. 2:19). Sanballat apparently means to say that the supposed rumor about Nehemiah’s planned rebellion now circulating in the surrounding nations had come to Geshem’s notice, and he in turn had transmitted it to Sanballat. Sanballat, posing as a friend, is anxious to warn Nehemiah of the grave charge made against him. In some respects this charge is similar to the report the Jews threatened to make to Caesar regarding Pilate (John 19:12, 13).

7. Appointed prophets. Sanballat has little esteem for the high calling of a prophet. He had found so-called prophets ready to cooperate with him against Nehemiah, for pay (see vs. 12, 14), and he apparently thought of all prophets as being mercenary like his own (see Amos 7:12). Possibly also Sanballat had had access to prophecies such as those of Zechariah, and either misunderstood or purposely misconstrued them (see Zech. 1:16; 2:5; 6:11; 9:9, 10; 12:9; 14:9; etc.).

Take counsel together. By sending heavy accusations against him in an “open letter,” that is, one that might be read by everyone, Sanballat thought Nehemiah would seek to clear himself from suspicion by joining in the proposed interview.

9. Now therefore, O God. The words “O God” are not in the Hebrew, but seem to be correctly supplied by the translators. These words are part of a prayer.

10. Shemaiah. Nothing further is known of this prophet Shemaiah. At least five other men by this name are mentioned as living in the time of Ezra and Nehemiah, but none of the others can be identified with this Shemaiah, the son of Delaiah.

Who was shut up. This phrase cannot mean that Nehemiah visited Shemaiah in his house because the latter could not come to him, on account of being either ceremonially unclean or restrained by the hand of the Lord or otherwise. That such an interpretation is incorrect is apparent from Shemaiah’s proposal to Nehemiah to accompany him to the house of God. It follows, therefore, that Shemaiah had shut himself in his house, as if to intimate to Nehemiah that he felt his own life in danger. He sought thus to induce Nehemiah to agree to his proposal that they should both escape the snares laid for them by fleeing to the Temple. It is also possible that Shemaiah intended his self-imposed imprisonment as a symbolic act designed to reinforce his supposed message from God (see Eze. 4:1-10; Eze. 12:3-9; etc.). Both views are possible.

Within the temple. As distinguished from the “house of God,” “temple” means the sanctuary, and not simply a room in some building within the Temple area. Of course, no layman was allowed to enter the Temple (see Ex. 29:33), and Nehemiah would have aroused the displeasure of God and the priests had he followed the advice. Doors separated the holy place from the porch of the Temple of Solomon (1 Kings 6:33, 34), and this was no doubt the case with the restored Temple also. Shemaiah suggested the shutting of these doors for greater security.

11. To save his life. Literally, “and live” (RSV). Nehemiah probably had in mind the command of Num. 18:7, that “the stranger that cometh nigh shall be put to death.” The very fact that Shemaiah proposed a course of action contrary to the revealed will of God was sufficient evidence that he was a false prophet (see Gen. 3:1-5; Matt. 4:3-10).

12. I perceived. Nehemiah was not aware of Shemaiah’s motive in sending the invitation to visit him at his home. However, the nature of the message revealed Shemaiah to be a false prophet, and Nehemiah recognized him now as an impostor. Compare the experience of the “old prophet” of 1 Kings 13:11-19.

Had hired him. That Tobiah is here mentioned before Sanballat instead of after him (chs. 2:10, 19; 4:7; 6:1) may imply that this particular scheme had been arranged by Tobiah, with the support of Sanballat. At other times Sanballat had been the more aggressive foe.

13. An evil report. For Nehemiah to enter and secrete himself within the holy place would have been a grave desecration of the house of God. It would have given his enemies occasion to cast suspicion upon him as one who lightly esteemed God’s commands. Thus his standing in the eyes of the people would be undermined (see on v. 11). The least indication of fear on Nehemiah’s part at this critical time would have been fatal to the morale of the people. The influence of Nehemiah depended on his character. One false step, and he would have been lost, his influence would have been gone, and the work on which his heart was set would have come to nought.

14. Noadiah. This prophetess is not mentioned elsewhere. By mentioning her along with other unnamed prophets and Shemaiah (vs. 11-13), Nehemiah implies that the incident related in vs. 10-13 is but one of several of the kind, and that false prophets were again busy among the people as in the period preceding the captivity, seeking to seduce them and their leaders from listening to the voice of the true prophets. For the work of false prophets in the pre-exilic period see Isa. 9:15; 28:7; Jer. 27:9, 10; 28:9, 15-17; 29:24-32; Eze. 13:2, 17; Micah 3:5-11.

15. The wall was finished. Though the year is not mentioned here, the 20th year of Artaxerxes is clearly intended (see on ch. 2:1). This agrees with the other chronological statements of this book. In Nisan (the 1st month) Nehemiah had received permission from the king to go to Jerusalem. According to chs. 5:14 and 13:6 he was governor in Jerusalem from the 20th year onward and must therefore have set out for that place immediately after receiving royal authorization for his plans. If so, he arrived in Jerusalem during the fourth month. After three days he surveyed the wall, and soon thereafter called a public assembly to present his plan for rebuilding the wall and to enlist their cooperation (ch. 2:11-17). All this may have taken place in the course of the fourth month, so that the beginning of the work could actually have taken place either before the end of the 4th month or in the beginning of the 5th. It is not clear from Nehemiah’s words how he computed the 52 days during which the wall was in process of reconstruction. He could have reckoned the period from the day of resuming the work until it was finished, including the weekly Sabbaths, so that the number of working days would be only 44 or 45; or he could have meant that there were 52 working days. Thus the period of activity would cover about 60 days. In the first case the beginning of the work would have fallen in the early days of Ab (the 5th month), in the latter case in the last part of Tammuz (the 4th month). According to the Jewish calendar followed by Nehemiah, Elul 25 in the 20th year of Artaxerxes was approximately September 21, 444 b.c.

Some commentators have contended that 52 days do not provide enough time to rebuild the wall. They have preferred to accept the two years and four months given by Josephus (Antiquities xi. 5. 8) as a more reasonable length of time. However, there is no need to reject the Bible figure in favor of Josephus because: (1) Nehemiah’s work was not a complete rebuilding of the wall, but in many parts only repair work (see on ch. 1:3); (2) it was carried out in great haste in the face of threatened attack; and (3) the completion of the wall in such a short time was so incredible to the enemies of the Jews that they considered it a miracle (ch. 6:16).

16. Our enemies. Sanballat and the Samaritans, Tobiah and the Ammonites, Geshem and the Arabians, and the Ashdodites (see ch. 4:7) are the special “enemies” here meant. The “heathen that were about” the Jews were other nations living in Palestine, Transjordan and Syria. Even some of these were unfriendly and disliked any advancement of Jewish power and prosperity. The hatred against the Jews that existed in certain circles during the time of Xerxes, as indicated by the events described in the book of Esther, was still alive, and, as history reveals, has never died.

17. Many letters. Further light is here thrown on the desperate attempts of Tobiah to overthrow Nehemiah and bring his labors to a halt, and on the disloyalty of certain men of the nobility, already hinted at in ch. 3:5. A vigorous correspondence was carried on between Tobiah and those high in Jewish affairs, with the object of frightening Nehemiah (v. 19). Such correspondence could not remain unknown to Nehemiah, for the majority were loyal to him. Furthermore, it may be that no attempt was made to keep it secret.

18. Many in Judah. Through marriage connections with two Jewish families, Tobiah had made many among the nobility his “sworn” friends, who used their influence to carry out his policies.

Shechaniah. Tobiah’s father-in-law, Shechaniah the son of Arah, was a respectable Jew of the family of Arah, mentioned in Ezra 2:5. Although the name Shechaniah was common at this period of Jewish history, this particular person seems otherwise not to be mentioned in the book of Nehemiah. Meshullam, who had become father-in-law of Tobiah’s daughter, appears among those who shared in the work of rebuilding the wall (ch. 3:4, 30). According to ch. 13:4, Tobiah was also related to the high priest Eliashib, but it is possible that this relationship was not formed until after Nehemiah’s first governorship. The fact that both Tobiah and his son Johanan have genuine Jewish names, with the abbreviated form of Yahweh as part of each name, leads to the conclusion that they were descendants of Israelites of the old northern kingdom, the ten tribes, and had joined the Ammonites (see on ch. 2:10).

19. They reported. The Hebrew text has a play on Tobiah’s name, which means “Goodness of Yahweh,” with the reporting of “good” deeds to Nehemiah by Jewish friends. The sarcasm is evident. The purpose of all this was to make Nehemiah think well of Tobiah. These efforts were therefore in line with those of the false prophet Shemaiah (vs. 10-13), their purpose being to confuse Nehemiah with advice that appeared to be friendly.

Letters. Probably similar in content to that of Sanballat (vs. 5, 6).

1. The porters. According to ancient custom it was the duty of the doorkeepers to keep watch over the house of God, and to open and close the gates of the Temple courts (1 Chron. 9:17-19; 26:12-19).

The singers. Ordinarily the singers and the Levites appointed to assist the priests were not expected to do guard duty for the Temple. Under the present extraordinary circumstance Nehemiah assigned to these two groups the additional task of keeping watch over the walls and gates of the city.

2. My brother Hanani. See on ch. 1:2. It was in keeping with Oriental practice that Nehemiah appointed Hanani to be one of the two mayors of the city of Jerusalem. His loyalty to Nehemiah was certain. Rephaiah and Shallum were in charge of the outlying districts and suburbs of Jerusalem (ch. 3:9, 12).

Hananiah. The name Hananiah recurs frequently (Ezra 10:28; Neh. 3:8; 10:23; 12:12, 41), but whether one or several persons are indicated is difficult to say. This Hananiah, however, seems to have been a different person from those mentioned elsewhere. Nehemiah gave him a position of trust on account of his character, as being a faithful man and God-fearing “above many.”

Ruler of the palace. Probably the Temples fortress (see on ch. 2:8).

3. Until the sun be hot. The gates of towns were usually opened at sunrise, but during this critical period extra precautions were needed. Hence the gates were not to be opened until later in the morning when all the guards would be at their posts.

Shut the doors. The time for shutting the doors is not given. The explanatory phrase “while they stand” probably means that the doors were to be shut and bolted before the guards went off duty.

Appoint watches. The meaning of the last part of v. 3 is that during the night, when the gates were closed, the inhabitants of Jerusalem were to be alert and available for defense against attack.

Every one in his watch. This phrase implies a regular military type of organization. The guards were divided into watches, being on duty a certain number of hours each day and during the night.

4. Houses were not builded. This does not mean that there were no houses at all, for the city had now been inhabited again for 90 years. It means that in proportion to the size of the city, comparatively few houses had been rebuilt and that there was still much unoccupied space on which houses were yet to be built. When Nehemiah came to Jerusalem he found the Temple restored, but the greater part of the city still in ruins. The new state was basically agricultural, and had functioned without a real capital. Now the city had walls and was safe as a residence and suitable for a capital. The problem confronting Nehemiah was one of inducing people to live in the city and to see that they had shelter.

5. Put into mine heart. Contemplating the vast empty spaces within the city walls, Nehemiah considered what he should do to remedy the situation. He was impressed to take a census of the people, which would provide information on the relative populations of city and country. From this it could also be determined which towns and districts could best afford to contribute to the resettlement of Jerusalem. Such a census, according to ordinary Jewish usage, was by families (see Num. 1:17-47; 1 Chron. 21:5, 6).

I found a register. That is, of the exiles who came from Babylon under the leadership of Zerubbabel and Jeshua (Ezra 2). Nehemiah included a copy of this register in his memoirs, in this way preserving two copies—one in Ezra 2:1-70 and the other in Neh. 7:6-73.

The two lists are almost identical but show minor differences (see on Ezra 2:2). For comments on the names in Nehemiah’s list, see on these names in Ezra 2:1-70. Only the more important variations will be considered here.

7. Nahamani. To the eleven names given in Ezra 2:2 that of Nahamani is here added. There are also slight differences in the spelling of the names—Azariah for Seraiah, Raamiah for Reelaiah, Mispereth for Mizpar, etc. Most commentators account for the variations by assuming scribal errors. But these differences may as well be explained on the basis that one list was made in Babylon before the caravan set out for Judea, while the other is a copy of a revised list made at a later time in Palestine.

25. Gibeon. For Gibeon, Ezra 2:20 has Gibbar, a name otherwise unknown. Gibbar may be a variant form of the name Gibeon, or a scribal error. But Gibeon is considered preferable.

43. Of Jeshua. The parallel text of Ezra 2:40 seems to offer a better reading for Neh. 7:43 (see also Ezra 3:9). The passage here should probably read “Jeshua and Kadmiel of the children of Hodevah.” This ancestor of Jeshua and Kadmiel appears under the three forms of Hodevah, Hodaviah (Ezra 2:40), and Judah (Ezra 3:9).

70. The Tirshatha gave. The governor gave (see on Ezra 2:63). This is additional to the information contained in Ezra 2:68, 69. In the former list Zerubbabel’s offering is not listed separately from that of the other heads of families. The account in Nehemiah’s list is more detailed and perhaps more exact than that given in the other copy.

1. All the people gathered. The introduction to the narrative of ch. 8 is identical with that of Ezra 3 (Neh. 7:73 to 8:1; cf. Ezra 3:1). The same matter, the assembling of the people on the approach of the seventh month, is described in the same words. But the object of this assembling of the people was different from that mentioned in Ezra 3. In Ezra, they met to restore the altar of burnt offering and the sacrificial worship; now they gather for the purpose of celebrating the great feasts of the 7th month and for religious instruction. It does not seem that the people were summoned for this gathering, but habitually arrived at the Temple at that time. It is therefore likely that Ezra had instituted such meetings after his return from Babylon 13 years earlier, and that it had become a habit in Judea to gather in Jerusalem at the beginning of the civil year (see Vol. II, p. 110) for instruction and for the celebration of the three great feasts of that month: the Blowing of Trumpets, the Day of Atonement, and the Feast of Tabernacles (Lev. 23:24-43; see on Ex. 23:14; Deut. 6:16).

The water gate. For see on ch. 3:26.

They spake. It is remarkable that the people came asking for instruction. Though many of them were negligent in observing the law, they nevertheless felt a desire to hear it read. Not content with existing conditions, they desired to reach a higher level in their spiritual experience and were convinced that the hearing of God’s Word would benefit them.

Ezra the scribe. See on Ezra 7:6.

The book of the law. The people were acquainted with the Pentateuch, here referred to, and knew that Ezra was versed in it.

2. The first day. The New Year’s Day of the civil calendar (see Vol. II p. 110). This first day of the 7th month was distinguished above the other new moons of the year as the Feast of Trumpets, and celebrated as a high festival by a solemn assembly and cessation from labor (Lev. 23:23-25; Num. 29:1-6).

3. From the morning until midday. The instruction lasted five or six hours. That it did not consist of incessant reading is apparent from vs. 4-8, which explain that the reading went on alternately with explanatory interpretations of the law by the Levites.

4. A pulpit of wood. Compare the word “pillar” in 2 Kings 11:14 and 23:3, where, however, the term used is ‘ammud, “stand.” Here, the Heb. migdal, generally meaning “tower,” is used. It must have been a high scaffold, if the term “tower” could be used to describe it; hence the translation “pulpit” is warranted, with the understanding that it was a high “pulpit,” so that all the people could easily see and hear Ezra and his companions.

Beside him stood. Six persons, probably priests, stood on Ezra’s right, and seven on his left. In the Apocryphal book of 1 Esdras seven are mentioned as standing on his right hand also, the name Azarias being inserted between Anaiah and Urijah. Urijah is perhaps the father of the Meremoth of ch. 3:4, 21; Maaseiah, the father of the Azariah of ch. 3:23; Pedaiah, the individual named in ch. 3:25; the Azariah to be inserted, if we accept the record in 1 Esdras, may be the same as the one named in ch. 3:23; while a Meshullam occurs in ch. 3:4, 6; and a Malchiah in ch. 3:11, 14, 31.

5. All the people stood up. In public assemblies the Jews commonly sat to listen, though they occasionally remained standing and stood for prayer. It is not to be supposed that they stood during the whole of the six hours of reading and instruction. Rabbinical tradition claims that from the days of Moses it had been a custom with the Israelites to stand at the reading of the law.

6. Ezra blessed the Lord. Ezra’s blessing may have begun with a sentence of thanksgiving, like that of David (1 Chron. 29:10), but scarcely with an entire psalm, as in 1 Chron. 16:8-36.

Amen, Amen. Repetition marks intensity of feeling (see 2 Kings 11:14; Luke 23:21).

Lifting up their hands. For the Jewish custom of uplifting the hands in prayer see Ps. 134:2; 1 Tim. 2:8; etc.

Faces to the ground. Compare 2 Chron. 7:3.

7. And the Levites. Since all the men named in this verse are Levites (on some of them, see ch. 9:4, 5), either this phrase means “and the rest of the Levites,” or the Hebrew we, “and,” must be translated “even,” or “namely.”

The people stood. Literally, “upon the people’s standing.” It is unlikely that they stood during all the six hours of reading and instruction. The meaning is that the people remained in their places, and did not disperse. Everyone was deeply interested and hungry for spiritual food.

8. Distinctly. Heb. mephorash, “be explained,” from the root parash, “to separate,” “to specify” (see on Ezra 4:18). Although parash appears several times in the OT, its precise meaning is not always certain. While the translation “clearly” or “distinctly” is possible, many scholars favor rendering it “with interpretation” (RSV margin), thus emphasizing the idea of making the meaning clear to the mind, rather than merely the sound clear to the ear. Obviously the former would include the latter, for the audience must hear distinctly before it can understand the meaning. Others suggest, “in sections,” meaning that portions of the law were alternately read and explained. Some have thought that this custom of reading a short passage of Scripture in Hebrew and explaining it in Aramaic came into use after the Exile, when Aramaic began to replace Hebrew (see Neh. 13:24) as the common language of the people (see Vol. I, pp. 29, 30; see on Luke 4:16).

Gave the sense. This has been interpreted to mean that the Levites translated the Hebrew words into the popular Aramaic.

According to vs. 5-8 only the Levites appear to have read from the book of the law, and to have explained what they read. Ezra, it seems, did nothing more than open the book (v. 5) and preside at the assembly. However, vs. 2, 3 declare that Ezra himself read to the assembled people. It therefore appears that vs. 4-8 are a more detailed description of what is related in vs. 2, 3. Ezra may have been the first reader, while the Levites later joined him in reading the law and expounding it. The only doubtful point is whether the 13 Levites interpreted the law in succession, or simultaneously to different groups of people. The latter view is probably correct.

9. The Tirshatha. The governor (see on Ezra 2:63).

Mourn not. The portion read must have deeply impressed the assembled throng. The portions of Scripture read consisted of certain sections of Deuteronomy, together with other parts of the Torah, selected to convict the people of their sin in transgressing the commands of the Lord, and to remind them of the punishments to which may they thus exposed themselves. They were so moved that they mourned and wept. This induced Nehemiah, Ezra, and the Levites to encourage and comfort them.

10. Send portions. Compare Esther 9:19, 22. How appropriate it is that those who have should share with those who have little or nothing, particularly on festive occasions, in order that all may rejoice together (see Deut. 16:14).

The joy of the Lord. The common opinion that the Jewish religion was gloomy and austere is erroneous. Its ritual and ceremonial regulations were indeed detailed, and certainly solemn, but there was much of joy in the services. Religious ritual requirements included sacrifices of thanksgiving, of which the larger portion was eaten by the offerer and his friends in a festal meal (Deut. 27:6, 7). The Sabbath day, as originally planned, was far from the gloomy occasion some have conceived. Rather it was a day of spiritual delight, joy, and gladness (Isa. 58:14). Of the other seasons set apart for special religious observances, on only one were the people to “afflict” their souls (Lev. 23:27). The others were festivals for the commemoration of God’s goodness and for the offering of praise to Him.

13. The second day. Having devoted the first half of New Year’s Day—the opening day of the civil year—to listening to instruction from the book of the law, and the second half to joyous festivities, the people apparently returned to their respective homes. The heads of the families and cities, however, assembled with the priests and other ecclesiastical workers the following day for instructions pertaining to further activities of the seventh month of the ecclesiastical calendar (see Vol. II, pp. 109, 110).

14. Written in the law. The law concerning the Feast of Tabernacles is found in Lev. 23:39-43. In Deut. 16:13, 14 the people were commanded to keep the feast with gladness. The custom of dwelling in booths is based on Lev. 23:43. This practice had evidently fallen into disuse, first during the captivity, and again after its temporary revival by Zerubbabel (Ezra 3:4).

15. Go forth unto the mount. The extant text appears to imply that this statement and what follows were quoted from Scripture, but this is not the case. This difficulty is avoided by the LXX, which reads, “and Ezra said,” instead of “saying” between “Jerusalem” and “Go forth.”

Pine. Heb. ‘eṣ shemen, literally, “oil tree,” generally rendered “wild olive” in translating this text. However, it is questionable that the wild olive tree, or oleaster, which contains little or no oil, would have received such a name. Therefore the suggestion has been made that a resinous tree is meant, perhaps the fir tree. According to 1 Kings 6:23, 31, 32 its wood was used as timber, whereas wild olive wood is of little value for the purpose here described.

Palm branches. That is, of the date palm.

Thick trees. The same expression is used in Lev. 23:40, but in both references the meaning is uncertain. Perhaps trees with a thick foliage are intended. It is remarkable that two of the trees commanded in Lev. 23 are omitted here, while three—the olive, fir, and myrtle—are added.

16. The roof. The flat roofs of Oriental houses and the courts round which they were commonly built furnished convenient sites for the booths, and could be used by the inhabitants of Jerusalem. Visitors from the country (see v. 15) occupied the open spaces in the city and the Temple courts, where many could be accommodated.

Water gate. See v. 1 and on ch. 3:26.

The gate of Ephraim. This gate lay between the Broad Wall and the so-called Old Gate, according to ch. 12:38, 39, and must therefore have been in the western wall. That it is not mentioned in the list of ch. 3 may be due either to a gap in the list somewhere in ch. 3:6-8 or to the fact that this particular gate had been completed prior to Nehemiah’s arrival. If it had not been burned by enemies attacking the city (see Neh. 1:3), it would not be in need of repair.

17. Jeshua. Jeshua is a contraction of Jehoshua, usually rendered Joshua in the modern translations (Ex. 17:9; etc.). The Greek form of this name was Jesus (see Acts 7:45; Heb. 4:8; see on Matt. 1:1).

Had not the children of Israel done so. This does not imply that the Israelites had not celebrated the festival since the days of Jeshua, at the invasion of Canaan, for, according to Ezra 3:4, those who returned from captivity at that time kept it in the first year of their return. A similar celebration is also mentioned in connection with the dedication of Solomon’s Temple (2 Chron. 7:10; 1 Kings 8:65). Hence, the text must mean that since the days of Joshua there had been no general celebration of this festival as now (see on v. 14).

18. He read. “He” must refer to Ezra, although he has not been mentioned since v. 13. The systematic, day-by-day reading of the law may imply that this was a sabbatical year, and that the rehearsal commanded in Deut. 31:10-13 took place.

They kept the feast. See Lev. 23:34; Num. 29:12-34; Deut. 16:13.

The eighth day. This solemnizing of the eighth day was commanded in Lev. 23:36 and Num. 29:35.

According unto the manner. It is possible that a regularly established custom is referred to, one indication of many that the feast had been observed continuously.

1. The twenty and fourth day. The 24th of the 7th month (Tishri) in the 21st year of Artaxerxes I was October 19, 444 b.c. (According to the Jewish reckoning his 20th year had ended with the close of the 6th month, see pp. 101-103.)

Were assembled with fasting. It would seem to have been appropriate that the occasion described in chs. 9 and 10 should have taken place on the 10th of the month when they observed the great Day of Atonement (PK 665), the day of national humiliation and self-investigation. On that day, according to the law, every man was to search his own heart; whoever neglected to do so was to be cut off from Israel (Lev. 23:27-29). Certainly, under Ezra, the observance of the day would not be neglected. Whatever may have been the reason for postponing the event here described, the civil and ecclesiastical authorities appointed a day that had no traditional ritual of its own for the solemn act of penitence on which the heart of the nation was now set. The day chosen fell two days after the completion of the joyous Feast of Tabernacles, which closed on the 22d of the 7th month.

With sackclothes. On the use of sackcloth in mourning, see Gen. 37:34; 2 Sam. 3:31; 21:10; 1 Kings 21:27; etc. Putting earth or dust on the head was less common (1 Sam. 4:12; 2 Sam. 1:2; and Job 2:12).

2. Separated themselves. Compare ch. 10:28, from which it appears that the “strangers” were the heathen surrounding the state of Judah. This act represented a voluntary renunciation of all heathen customs and contacts (cf. 2 Cor. 6:14).

3. Stood up. That is, they remained in their places, and did not leave until the work of confession and penitence was complete. The Jews confessed their sins kneeling (Ezra 9:5), or prostrate (Ezra 10:1).

One fourth part. Anciently the Jews divided the day into four parts, each of about three hours’ duration. A similar division of the night is frequently alluded to in the NT (Mark 6:48; 13:35; etc.).

4. The stairs. Literally, “ascent,” by which probably the scaffold, or “pulpit,” of Ezra 8:4 is meant.

The Levites. The repetition of the names of the Levites in v. 5 shows that the invitation to praise God is distinct from the crying to God with a loud voice of v. 4. It seems that the Levites first cried to God by addressing to Him their confessions and supplications, and having done so, called upon the congregation to worship Him. Eight names of Levites are given in both verses, and five of them—Jeshua, Bani, Kadmiel, Shebaniah, and Sherebiah—are identical. That the three others are different should not be explained as scribal or editorial errors. There is a more simple explanation—the second group was composed, in part, of different Levites from the first group. Had they been the same both times, it would not have ben necessary for the author to repeat their names again so soon.

5. The Levites. See on v. 4.

Thy glorious name. The high honor due to the “name” of God is taught by the authors of Holy Scripture, from Mt. Sinai (Ex. 20:7) to the Isle of Patmos (Rev. 15:4), from the Pentateuch to the book of Revelation. The “glorious name” is an expression which occurs a few times in the Bible, but the exact Hebrew words used here are found elsewhere only in Ps. 72:19.

6. Thou, art Lord alone. Compare Ps. 86:10 and Isa. 37:16. In the latter passage the phraseology is almost identical.

The heaven of heavens. Compare Deut. 10:14; 1 Kings 8:27; Ps. 148:4. The expression has been explained as a term either for the highest heaven (see 2 Cor. 12:2) or for the universe as a whole. The latter interpretation seems to suit best the various passages where this phrase occurs.

All their host. Some have taken this to mean the stars, but the last clause of the verse seems to point to the angels as the host of heaven.

Thou preservest them all. The preservation of all created things by the Creator of the universe was certainly believed by all sacred writers, but never so clearly stated as here. The psalmist says, “Thou preservest man and beast” (Ps. 36:6), but this acknowledgment falls far short of the universal scope of the present passage. The power to preserve is no less important than the power to create.

7. Out of Ur of the Chaldees. See on Gen. 11:31; see also Acts 7:2-4.

Abraham. See on Gen. 17:5.

8. Madest a covenant. An allusion to Gen. 15:18-21; 17:7, 8. For additional mention of the Canaanite nations, see Ex. 3:8; Deut. 7:1.

Righteous. God is called righteous, for His commands and His character agree (see Deut. 32:4).

10. They dealt proudly. The “proud dealing” of the Egyptians is spoken of in Ex. 18:11.

Get thee a name. That is, He became known through the signs and wonders that He wrought in Egypt (see Ex. 9:16; 14:17; 15:14-16; etc.).

11. Divide the sea. The description of this event is found in Ex. 14:21, 22, 28; 15:19.

As a stone. This phrase and the term “mighty waters,” are taken from the “song of Moses” (Ex. 15:5, 10).

12. Thou leddest them. On divine guidance en route to Canaan, by means of miraculous tokens of the divine presence, see Ex. 13:21 and Num. 14:14.

13. Upon mount Sinai. The revelation of God on Sinai and the proclamation of the law described in Ex. 19 and 20. Compare also Deut. 4:36. On the various designations for the “law” see Ps. 19:9; 119:39, 44, 62, 63, 66, 68, etc.

14. Thy holy sabbath. The words chosen here imply that the Sabbath had existed before the lawgiving, which agrees with Gen. 2:2, 3 and Exe. 16:23. That Nehemiah considered the Sabbath command one of extraordinary importance is seen from the fact that it is the only command of the Decalogue specifically mentioned. It is declared to have been bestowed as a benefit by God upon the Israelites, inasmuch as they were to share in the rest of God on that day.

15. Bread from heaven. The manna has already been called the “bread of heaven” (Ps. 105:40), or the “corn of heaven” (Ps. 78:24). Now for the first time it is called “bread from heaven”—a phrase familiar to Christians by its use in John 6:32, 51, 58. For the provision of manna and of water from the rock for the support of Israel during their journey through the wilderness on the way to Canaan, see Ex. 16:4, 10-35; 17:6; Num. 20:8.

16. They and our fathers. The Heb. we, “and,” should here be rendered “even,” or “namely.” This verse alludes to the various rebellions, of which some are enumerated in succeeding verses.

17. In their rebellion. For the Hebrew word bemiryam, “in their rebellion,” seven Hebrew manuscripts read bemisrayim, “in Egypt,” with which the LXX also agrees. The whole passage then reads, “They appointed a captain to return to their bondage in Egypt.” The reference to the appointment of a captain is found in Num. 14:4.

A God ready to pardon. Literally, “a God of pardons.” The Hebrew word for “pardon” is rare, and occurs elsewhere only in Dan. 9:9 and Ps. 130:4. The remainder of the verse is parallel to Joel 2:13 and Jonah 4:2.

18. A molten calf. See Ex. 32:4.

Great provocations. A better translation would be “great blasphemies,” as the same word is rendered in Eze. 35:12.

20. Thy good spirit. The “good spirit” of God is mentioned also in Ps. 143:10, and the fact of God’s instructing and teaching men, in Ps. 32:8. Instruction by God’s Spirit is nowhere else distinctly mentioned in the OT, but is implied in Num. 11:17, 25, where God endowed the 70 elders with the Spirit of prophecy.

21. They lacked nothing. See Deut. 2:7; 8:4.

22. Corners. Heb. pe’ah, “corner,” may also be translated “side,” “fringe,” or “border.” Since the kingdoms of Og and Sihon here mentioned were border territories of Israel, pe’ah should be translated accordingly.

And the land. As in v. 16 the we, “and,” should be rendered “namely” or “even.”

23. As the stars of heaven. A reference to the promise made to Abraham (Gen. 15:5; 22:17). On the phenomenal increase of the children of Israel in Egypt, see Ex. 1:7, 12.

24. The Canaanites. Sometimes, as in v. 8, the “Canaanites” are spoken of as a single nation, along with other tribes. At other times, however, the term is used in a larger, inclusive sense for all the inhabitants of Canaan, of whatever tribe they might be. Here it is used in this wider sense.

25. Strong cities. Among the strong cities taken were Jericho (Joshua 6), Lachish (ch. 10:32), and Hazor (ch. 11:11), to mention only a few.

A fat land. Compare Num. 14:7, 8; Deut. 8:7-9; 2 Kings 18:32. On houses full of goods, see Deut. 6:11. The chief cultivated trees of Palestine were the olive, fig, apple, almond, walnut, mulberry, sycamore, and pomegranate. Date palms grew abundantly in the Jordan valley.

And became fat. Aside from this passage, the expression is used only in Deut. 32:15 and Jer. 5:28. A comparison of these texts shows that these words are never used in a flattering way but always in connection with reproof (see also Jer. 50:11; Eze. 34:20). Neh. 9:25 is no exception.

26. Cast thy law. See Eze. 23:35.

Slew thy prophets. Compare Matt. 23:37 and Luke 11:47. Zechariah, the son of Jehoiada, was put to death by Joash (2 Chron. 24:22), and many prophets were slain by Jezebel (1 Kings 18:4). Jewish tradition claims that Isaiah, Jeremiah, and Ezekiel were murdered by fellow Jews, and others may have suffered a like fate.

27. Thou gavest them saviours. This and v. 28 refer to the time of the judges. In the Hebrew, Othniel and Ehud are called “saviours” (Judges 3:9, 15, “deliverer”); Shamgar, Gideon, Jephthah, David, and others were also liberators from foreign oppression. These men were raised up by God to save His people Israel from the heavy hand of their oppressors.

28. After they had rest. See Judges 3:11, 30; 5:31; 8:28; etc.

29. Withdrew the shoulder. The figure is of an ox shying from the yoke, and backing away when required to bear it. In Hosea 4:16 it is said that “Israel slideth back as a backsliding heifer” (see also Zech. 7:11). This and v. 30 apply to the time of the kings.

30. Many years. God was patient with the northern kingdom for more than two centuries, during which time 20 godless kings occupied the throne of Israel. He was equally forbearing with the southern kingdom, which He permitted to continue nearly 350 years. Many of Judah’s 20 kings grieved Him with their idolatry, and with crimes beyond measure.

Thy prophets. Compare 2 Kings 17:13, where almost the same words are used as in this passage (see also 2 Chron. 36:15, 16). There was almost a continuous succession of prophets from the time of Solomon to the Babylonian captivity, and beyond.

Besides prophets whose writings have come down to us and whose names are thus familiar to every reader of the Bible, there were such prophets as Ahijah the Shilonite, Iddo the seer, Shemaiah the prophet, Hanani, Jehu the son of Hanani, Elijah, Elisha, Micaiah the son of Imlah, Zechariah the son of Jehoiada, Huldah, and a number of nameless men of God who may also be classified as prophets. The Jews had ignored the exhortations constantly addressed to them by messengers of God.

Therefore God delivered His people into the hands of the heathen. This began with the invasion of the Assyrians, who eventually destroyed the kingdom of Israel, and culminated in the subjection of Judah by the Chaldeans. More recently the Samaritans and other surrounding nations had attacked the remnant of Israel.

31. Nor forsake them. In spite of these judgments, God, according to His promise (Jer. 4:27; 5:10, 18; 30:11; etc.), did not utterly forsake His people, nor make a full end of them. God’s merciful dealings with the transgressors was for the purpose of preserving a remnant through whom He might fulfill these promises.

32. The terrible God. Similar phraseology appears in Deut. 10:17 and Neh. 1:5. To those who reject His mercy God appears as Judge (see Rev. 6:14-17).

Who keepest covenant. This thought occurs also in Ps. 89:28 and Neh. 1:5.

The kings of Assyria. Shalmaneser III of Assyria—not mentioned in the Bible—records that he defeated Ahab, and forced Jehu to pay tribute to him and kneel before him. Tiglath-pileser III (called Pul in Babylonia) took tribute from Menahem (2 Kings 15:19, 20), and carried two and a half tribes into captivity (2 Kings 15:29; 1 Chron. 5:26). A third Assyrian king, Shalmaneser V, laid siege to Samaria (2 Kings 17:5-23) and most probably took it just before his death. A fourth, Senacherib, took all the fenced cities of Judah from Hezekiah and forced him to redeem Jerusalem by paying a great ransom (2 Kings 18:13-16). Another Assyrian king, either Esarhaddon or Ashurbanipal, took Manasseh as a prisoner to Babylon (2 Chron. 33:11). This was the last Assyrian expedition into Judah. The Lord, through Isaiah, called the Assyrian monarch “the rod of mine anger” (Isa. 10:5). For these contacts between Assyrian kings and the Hebrews, see Vol. II, pp. 159, 160.

33. Thou art just. Compare Deut. 32:4; Ezra 9:15; Neh. 9:8.

34. Neither have our kings. In the enumeration of the different classes of the people, the prophets are here omitted, because as God’s witnesses they are not reckoned among those who had transgressed, though they shared in the sufferings that befell the nation.

35. In their kingdom. This refers to the time when Judah was an independent kingdom, not subject to a foreign power. But even when they were masters over their own land, the Jews rarely served the One who gave them their land; rather, they served the gods of the nations that later subjugated them.

36. We are servants. Since the children of Israel had refused to be servants of God, they were handed over to foreigners as slaves (see Jer. 5:19). For that matter, they still found themselves servants of a foreign power, the Persians, though God in His mercy had restored them a certain measure of independence and liberty. Compare 2 Chron. 12:8, where the service of God and “the service of the kingdoms of the countries” are contrasted.

37. Yieldeth much increase. That is, the Persian monarchs derived a large revenue from Judea. The amount paid by the small province of Judea is not known, but the satrapy “Beyond the River,” to which Judea belonged, paid annually 350 talents of silver (Herodotus iii. 91), or about 11.6 (10.9 metric) tons if in light talents, plus a large contribution in kind.

Dominion over our bodies. The Persians exercised the right to draft their subjects into military service, to fight on land and sea. Jews had no doubt taken part in the expeditions of Darius and Xerxes against Greece, and many may have been killed in some of the disastrous defeats the Persian armies suffered there.

Over our cattle. This refers to the fact that the foreign rulers took what they wanted, and the nominal owners had to be content with what was left. Though a man possessed great herds he could never know how much benefit would accrue to him from them. Beasts of burden were probably commandeered for military service.

Great distress. Since the rulers appropriated Jewish property at will, the yield of both the soil and the herd, this distress probably included dire poverty. The term also included the anguish of soul of a liberty-loving people as they suffered galling servitude on the land which was theirs by divine gift. Yet there is no murmur against God. His hand is plainly seen in all the suffering, and their bitterness is only self-reproach.

38. Seal unto it. Ancient documents were usually sealed. When the records were written in cuneiform on soft clay tablets (see Vol. I, pp. 110, 134, 139), cylinder seals were rolled over the moist clay of the tablets before baking. A document written on papyrus (see p. 417; Vol. I, pp. 30, 31) was rolled and folded up. A string was bound around it and a lump of clay put over the knot; then either a stamp seal was pressed into the clay or a cylinder seal rolled over it. Sometimes each party to the contract stamped his seal upon a separate piece of sealing clay which he then attached to the document by means of a string. Any number of seals could be attached in this way.

1. Tirshatha. The Persian title for “governor” (see on Ezra 2:63). Nehemiah, whose influence was no doubt behind the long address of the Levites recorded in the preceding chapter, may have been the spiritual father of the covenant now to be concluded. He set an example by being first to sign the document.

Zidkijah. Probably a high official. However, nothing further is known regarding him. It has been assumed that after the analogy of Ezra 4:9, 17 he was the secretary to the governor.

2. Seraiah. The 21 names following those of Nehemiah and his secretary are designated as “priests” (v. 8). Among these, the high priestly house of Seraiah had, appropriately, precedence. Of all the 21 names, 15 occur in ch. 12:2-7 as leading priests who came up with Jeshua and Zerubbabel from Babylon, and in ch. 12:12-21 as heads of priestly houses. Hence it is obvious these 21 men who signed the agreement did so as heads of their respective families and courses (see on Neh. 12; Luke 1:5).

9. The Levites. Jeshua, Binnui, and Kadmiel represent the three chief families of Levites who had returned with Zerubbabel (see Ezra 2:40; 3:9; Neh. 7:43; 9:4, 5; etc.). Here, Binnui seems to have supplanted Kadmiel and to have stepped into the second place. Of the remaining names, those of Hashabiah and Sherebiah represent families that returned with Ezra (Ezra 8:18, 19). The remaining names are probably also those of families.

14. The chief of the people. From v. 14 to Magpiash in v. 20 the personal names correspond to those of lay families that returned with Zerubbabel (Ezra 2:3-30; Neh. 7:8-33); the first 18 are personal names, two of which (v. 17) should be united by a hyphen, since it is clear that they represent the single family “After of Hezekiah,” mentioned in Ezra 2:16 and Neh. 7:21. (“Hizkijah” and “Hezekiah” are identical in the original Hebrew text.) The last three are names of localities: Nebai (v. 19), the same as Nebo (ch. 7:33); Magpiash (v. 20), the same as Magbish (Ezra 2:30); and Anathoth. The others (from Meshullam to Baanah, Neh. 10:20-27) are names either of the heads of the different houses into which these families were divided or of the elders of the smaller towns of Benjamin and Judah. That not all the families listed in Ezra 2 appear in this list may be due to the fact that some may have merged, though there is also evidence that during the course of years fresh accessions to the number of families had occurred.

28. The rest of the people. The enumeration of classes is the same as in Ezra 2:70. Since no class of people is missing, there was evidently a general, perhaps universal, concurrence on the part of the nation with the provisions of the covenant.

They that had separated. This class may have descended from those Israelites who had been left in the land at the time of the Captivity, and who now joined the new community (see on Ezra 6:21).

Every one having knowledge. It is interesting to notice that, contrary to Oriental usage, women and mature young people also signed the covenant. All those old enough to understand the nature of the covenant were allowed to participate in the sacred ritual. It is unlikely that only the educated class is meant, as some commentators have suggested.

29. They clave. The common people gave their support to the leaders who had attached their seals to the document, in this way approving and ratifying what they had done.

A curse. It is possible that the curses and blessings of Deut. 27 and 28 had been included in the readings taken from the law. An oath was probably taken of the people each time the covenant between God and His people was confirmed (see Deut. 29:12; 2 Kings 23:3).

The servant of God. This title belongs to Moses in a unique way. God called him “my servant Moses,” who is “faithful in all mine house” (Num. 12:7), and from that time forward this was his special title (see Joshua 1:2; 8:31, 33; 1 Chron. 6:49; 2 Chron. 24:9; Dan. 9:11; Heb. 3:5).

30. Not give our daughters. Apparently the reform instituted by Ezra (Ezra 9, 10) had not proved lasting (see on Neh. 13:23).

31. On the sabbath. The prohibition of commerce on the Sabbath, though not specifically mentioned in the fourth commandment, is implicit in it, and is certainly included in regulations pertaining to that day. Amos 8:5 implies this prohibition, as well as Isa. 58:13 and Jer. 17:19-27. The earliest non-Biblical evidence for the observance of the weekly Sabbath among the Jews comes from the 5th century b.c., from Elephantine in Egypt. This mention of the Sabbath is found on ostraca, or potsherds, that is, pieces of broken pottery commonly used as inexpensive writing material.

The holy day. Rather, “a holy day,” meaning that the people bound themselves to refrain from trading not only on the Sabbath but on any holy day.

Leave the seventh year. An abbreviated statement of the law concerning the sabbatical year (Ex. 23:10, 11), according to which the land was to lie untilled and unsown during that year. This law had frequently been neglected during the times of the monarchy, and its neglect was one of the sins the Captivity was expressly intended to punish (2 Chron. 36:21). It now appears that after the return this regulation had again been disobeyed.

Debt. For comment, see on ch. 5:12-13.

32. The third part of a shekel. It is not stated who were to make this contribution for the upkeep of the Temple service, but it was a well-known custom. This payment was evidently a revival of the Mosaic precept (Ex. 30:13) that every man of 20 years of age and upward should give half a shekel as an offering to the Lord, a tribute still required in Christ’s day (Matt. 17:24). In consideration of the poverty of the greater portion of the community, this tax was now lowered to a third of a shekel for each man. The opinion of Ibn Ezra, the great Jewish commentator of the Middle Ages, that a third of a shekel was to be paid in addition to the half shekel levied in conformity with the law, is unsupported by the text.

For the service. This fund was not for building expenses or for repair work on the Temple, but for maintaining the regular Temple services. According to v. 33 this tax was to be used to supply the shewbread, the continual meat and burnt offerings (Num. 28:3-8), sacrifices for the Sabbath day and the new moon (ch. 28:9-15), and for other festivals (chs. 28:16 to 29:40).

33. Holy things. The “wave offerings” and “peace offerings” (Lev. 23:10, 17, 19) are probably intended, since they were “holy to the Lord for the priest” (Lev. 23:20). Further, this tax covered the sin offerings commanded in Num. 28:15, 22, 30; 29:5, 11, 16, 19; etc., and whatever else might be necessary. The establishment of such a tax does not necessarily mean that the contributions promised by Artaxerxes in his edict (Ezra 7:20-22) had ceased, and that the congregation now found it necessary to defray the expenses from their own resources. In addition to the assistance afforded by the king it now found necessary to provide for increased requirements of the Temple.

34. The wood offering. The law of Moses merely prescribed that wood should constantly be burning on the altar, and that the priest should lay wood on it every morning (Lev. 6:12, 13). However, no directions were given concerning the procurement of the wood. This covenant made it the business of the congregation to furnish the necessary wood, and the various houses were successively responsible for this need, in the order decided by casting lots. According to Josephus (Wars ii. 17. 6) the wood needed for a year was brought in on a stated day, the 14th day of the 5th month, which was kept as a festival called “the wood carrying.”

35. The firstfruits. For those of the ground, see Ex. 23:19; 34:26; Deut. 26:2; for those of the fruit trees, see Lev. 19:23.

36. Firstborn of our sons. These were to be redeemed according to the estimation of the priest (Num. 18:16), as were also unclean cattle (Num. 18:15). The firstlings of the herds and of the flocks had to be offered on the altar (Num. 18:17).

37. Firstfruits of our dough. See Num. 15:18-21.

Our offerings. Literally, “our heave offering” (see Num. 15:20; Lev. 23:11, 17).

The chambers of the house. The storerooms attached to the Temple building (see ch. 13:4, 5).

The tithes of our ground. The tithe seems to have been neglected by many, with the result that the priests and Levites could not attend to their Temple duties, and were compelled to earn their living otherwise (see ch. 13:10). The people now solemnly promised to resume the practice. Malachi, who also prophesied about this time, discusses the same problem and reminds the people of the disadvantages of withholding the tithe and the blessings that accompanied faithfulness (Mal. 3:8-12). On the law of tithe paying under an agricultural economy, see Lev. 27:30.

In all the cities. It seems that the agricultural tithes were not brought to Jerusalem, but stored up in centers where they were produced until claimed by the Levites. It is not clear whether storehouses were provided in these cities for this purpose or whether Levitical cities are meant.

Tillage. Literally, “work.”

38. The priest. A priest was to be present when the Levites took the tithe, not so much as a guarantee that they would receive their share, as some commentators have thought, but to secure the priests’ share, the tithe of the Levites’ tithe (Num. 18:26). According to this verse, the tithe was to be conveyed to Jerusalem at the expense of the recipients, and it was only fair for the priest to share in the work of transporting it there. This regulation must also have been designed as a guarantee of the proper handling of sacred funds. The presence of representatives of the two ecclesiastical orders at the time the tithe was received and divided would tend to avoid mismanagement of these funds.

1. Dwelt at Jerusalem. This narrative continues the story of ch. 7:4, and gives an account of measures taken to carry out Nehemiah’s resolution to repopulate Jerusalem. Jerusalem was already the residence of the nobles or tribal heads (see chs. 2:16; 5:17), and no increase could be expected in this direction. Nehemiah had therefore found it necessary to look to other classes of the population in order to obtain new settlers for the capital.

Cast lots. Anciently the Jews frequently used the lot to determine matters where human judgment seemed insufficient, in the belief that “the whole disposing thereof is of the Lord” (Prov. 16:33). Divine sanction had been given, in the course of the history of God’s people, to the use of the lot for the selection of persons (Joshua 7:16-18; 1 Sam. 10:19-21), for the distribution of lands (Num. 26:55, 56), and for determining the order in which different groups should execute their duties (1 Chron. 24:5; 25:8).

The holy city. This designation occurs in the prophecies of Isa. 48:2; 52:1; Dan. 9:24; Joel 3:17, but is used here for the first time in a historical narrative. From now on its use becomes more frequent (see Matt. 4:5; 27:53; Rev. 11:2; etc.), until it received the Arabic name el-Quds, “The Holy (place).” This it has retained as its official name until the present day.

2. Willingly offered. In addition to those on whom the lot fell and who accepted it as indicating their responsibility to move to Jerusalem, there were certain volunteers who moved with their families into the city. Their fellow countrymen invoked blessings upon them for their patriotism.

3. Chief of the province. That is, the province of Judah as part of the Persian Empire. The chief men of the province are contrasted in the writer’s mind with the Jewish heads of families who lived in Babylon or in other parts of the empire.

Dwelt in Jerusalem. That is, census of all “the chief of the province” living there subsequent to the transfer.

Israel. A collective designation for members of all the tribes, with the exception of the Levites. According to 1 Chron. 9:3 it is evident that among those who had returned were members of the two great tribes of Israel, Manasseh and Ephraim. The citizens are treated by classes, as in other lists, and the laity precede the Temple officers.

4. At Jerusalem dwelt. Not that all the inhabitants of Jerusalem were of the tribes of Judah and Benjamin only; there were many Levites (vs. 10-19), probably also Manassites and Ephraimites (Chron. 9:3), and also the Nethinims (Neh. 11:21), who did not belong to any tribe. There may also have been representatives of other tribes. However, men of Judah and Benjamin seem to have constituted the majority of the population, and therefore they alone are mentioned. A parallel list of the inhabitants of Jerusalem is found in 1 Chron. 9, which may be based on a somewhat later census, since all numbers are higher than in Neh. 11.

Athaiah. In 1 Chron. 9:4 the name is given as Uthai. The ancestors assigned to Athaiah here and in 1 Chron. 9 are different, with the exception of Pharez (Perez), the son of Judah. But each list is probably an abbreviation of a far longer one, and the two writers have not in all cases selected the same names for their genealogies.

5. Shiloni. Since it seems strange for a Jew to have come from Shiloh, a city in the northern kingdom of Israel, the Masoretic vocalization of this word is probably incorrect. The phrase should probably be rendered, “the son of a Shelanite,” meaning a descendant of Shelah, Judah’s third son, father of “the family of the Shelanites” (Num. 26:20).

6. Valiant men. Judah furnished 468 men capable of bearing arms, about half as many as Benjamin, which provided 928 men (v. 8). The cities of Judah lying south of Jerusalem may not have felt the necessity of keeping the capital strong, as did the Benjamites who dwelt in the real danger zone, the border of Samaria.

7. Sallu the son of Meshullam. Compare 1 Chron. 9:7. The other names in the genealogy are different, perhaps for the same reason noted in v. 4.

8. Nine hundred twenty and eight. The census of 1 Chron. 9:9 contains 956 men. Apparently, the number of Benjamites in Jerusalem had increased but slightly between the two censuses. In contrast, Judah shows an increase in its Jerusalem population from 468 to 690 during the same period of time. The increase may have been due in part to the fact that an additional Jewish family settled in Jerusalem, that of Zerah, Judah’s fifth son (1 Chron. 9:6).

10. Jedaiah. According to 1 Chron. 9:10 the three names there given belong to three different priestly families. According, it appears that the Heb. ben, “the son of,” is probably a copyist’s error. Jedaiah and Joiarib represented two of the chief priestly families, and are usually mentioned together (1 Chron. 24:7; Neh. 12:19; etc.). Jachin was a priestly family of much less distinction, probably descended from the head of the 21st priestly course in David’s time (1 Chron. 24:17).

11. Seraiah. This name designates the family of the high priest (chs. 10:2; 12:1, 12). The ancestor meant was probably the high priest taken prisoner by Nebuchadnezzar (2 Kings 25:18-21).

The son of Hilkiah. As so frequently in the Bible “son” stands for “grandson” (see Ezra. 7:1; see on 1 Chron. 2:7).

The ruler. The high priest is meant, though his name is not given. In Nehemiah’s time Eliashib filled this office (see chs. 12:10; 13:4), but here only the name of his ancestral family is given.

12. Their brethren that did the work. That is, priests of ordinary rank. According to vs. 12-14, 1,192 priests were now living in Jerusalem. Thus, of the 4,289 who returned with Zerubbabel (Ezra 2:36-39) and others later with Ezra (ch. 8:24; etc.), only one in three or four lived in Jerusalem. When the census of 1 Chron. 9 was taken, the priestly population of Jerusalem had grown to 1,760 (v. 13).

14. One of the great men. Heb. haggedolim. This, possibly, should be considered a proper name (see RSV and the margin of the KJV).

16. The oversight. The three Levites here named were in charge of the material requirements and financial affairs of the Temple. They are also mentioned in Neh. 8:7; 12:34, 42 as prominent Levites (see 1 Chron. 26:29).

18. All the Levites. The small number of Levites, 284 as compared with 1,192 priests, is obvious here as in Ezra (see on Ezra 2:40).

19. The porters. For their names, see Ezra 2:42.

21. The Nethinims. On the Nethinims, see on Ezra 2:43; for those who lived on Ophel, see Neh. 3:26.

22. The overseer. This verse should be translated as a single sentence rather than as two sentences, and the word “were,” which is not in the Hebrew, omitted. Uzzi was overseer of the singing in the Temple. As the men mentioned in vs. 15, 16 had “the oversight of the outward business,” so affairs within the Temple were under the supervision of Uzzi. He also participated in the wall dedication (ch. 12:42).

23. The king’s commandment. Not that of David, who once regulated the services of the Levites (1 Chron. 25), but of the Persian king Artaxerxes I, who, it appears, assigned a certain daily stipend from the royal revenue for the support of the singing Levites. The reason for this special favor may have been that the Levitical choir was to pray “for the life of the king, and of his sons” (Ezra 6:10), and that the few singing Levites who returned from Babylon had to be on constant duty in the Temple.

24. At the king’s hand. Pethahiah’s office was similar to that held by Ezra (see on Ezra 7:12). An intermediary between the Persian court and Judea, he may have been a courier assigned to liaison duties.

25. The villages. Nehemiah now leaves the city population of Jerusalem to give a list of towns apparently belonging to the province of Judea. This list makes possible a map of Judea of the time of Nehemiah on a somewhat more secure basis than would otherwise be possible, see The Province of Judah in NehemiahÕs Time. However, the list as given here is incomplete, since a number of cities mentioned in Ezra 2:20-34 and Neh. 3 known to be populated by Jews in the postexilic period are not listed.

Kirjath-arba. An older name of Hebron (Judges 1:10), and apparently based on the name of its founder Arba, one of the Anakim (Joshua 14:15; 15:13; 21:11). It is of interest to note that the ancient name was restored after the Captivity.

Dibon. Thought to be a variant spelling of Dimonah, listed among cities of the Negeb in Joshua 15:21-26. If so, it would have been in the neighborhood of Aroer, now ‘Ar‘arah, about 12 mi. (7.4 km.) southeast of Beersheba. Dibon itself, however, has not yet been located.

Jekabzeel. This unidentified place seems to have been the same as Kabzeel, in the extreme south of Judah.

26. Jeshua. Now Tell es-Sa‘si, about 81/2 mi. (13.6 km.) east-northeast of Beersheba.

Moladah. Perhaps at the site of Tell elt-Milh, about 10 mi. (16 km.) southeast of Beersheba.

Beth-phelet. Probably near Beersheba, but still unidentified (see Joshua 15:27).

27. Hazar-shual. Another place in the vicinity of Beersheba not yet identified (Joshua 15:28). The name means the “Village of the Fox.”

28. Ziklag. Celebrated as the town given to David by Achish, king of Gath (1 Sam. 27:6), and soon afterward taken by the Amalekites (1 Sam. 30:1). It was perhaps at the present site of Tell el-Khuweilfeh, some 10 mi. (16 km.) to the north of Beersheba.

Mekonah. An unknown place.

29. En-rimmon. Now Khirbert Umm er-Ramamîn, 81/2 mi. (12.8 km.) north of Beersheba.

Zareah. Possibly the same as Zorah, now Sar‘ah, about 15 mi. (24 km.) west of Jerusalem.

Jarmuth. Now Khirbet Yarmûk, about 14 mi. (22.4 km.) west of Bethlehem.

30. Zanoah. Now Khirbet Zanû‘, 2 mi. (3.2 km.) northeast of Jarmuth.

Adullam. Now Tell esh-Sheikh Madhkûr, 10 mi. (16 km.) northwest of Hebron.

Lachish. Now Tell ed-Duweir, about 15 mi. (25.6 km.) northwest of Hebron, where excavations of importance took place during the years 1932-38, under the direction of J. L. Starkey (see Vol. I, p. 125).

Azekah. Now Tell ez-Zakariyeh, about 18 mi. southwest of Jerusalem. Like Adullam and Lachish, it was one of the cities fortified by Rehoboam (2 Chron. 11:9). Azekah and Lachish were the last cities to fall to Nebuchadnezzar’s forces prior to the capture of Jerusalem (Jer. 34:7).

Beer-sheba unto the valley of Hinnom. For practical purposes, the southernmost and northernmost regions of the former tribe of Judah are here mentioned, a distance of about 40 mi. (64 km.) as the crow flies. The Valley of Hinnom lay immediately to the south of Jerusalem. Compare the similar expression, “from Dan even to Beer-sheba” (see on Judges 20:1).

31. From Geba dwelt at Michmash. Literally, “from Geba [to] Michmash.” Geba is now Jeba‘, 7 mi. (11.2 km.) north-northeast of Jerusalem, while Michmash, now called Mukhmâs, lies 2 mi. (3.2 km.) farther, to the northeast of Geba.

Aija. Identified as et-Tell, 11/2 mi. (2.4 km.) southeast of Bethel, a site excavated by a French expedition from 1933-35. It is uncertain whether Aija (et-Tell) is the Ai of Joshua 7 and 8 (see Vol. II, p. 42).

Beth-el. Now Beitîn, 11 mi. 17.6 km.) north of Jerusalem. Bethel played an important role in the history of Israel. It was there that Jacob had his dream of the ladder that reached to heaven (Gen. 28). Throughout the period of the kingdom of Israel Bethel was the location of one of the two apostate temples Jeroboam I founded (1 Kings 12:28, 29).

32. Anathoth. A Levitical city (Joshua 21:18), which had once been the home of Jeremiah (Jer. 1:1; 32:7). It is now called Râs el-Kharruûbeh, and lies less than 3 mi. northeast of Jerusalem.

Nob. This city, famous for the massacre of the priests by Doeg in the time of Saul (1 Sam. 22:18, 19, could be seen from Jerusalem (Isa. 10:32). It has tentatively been identified with et-Tôr on the Mt. of Olives.

Ananiah. This seems to be the OT name for Bethany, a town on the eastern slope of the Mt. of Olives, one that played an important role in the life of Christ. Its modern name is el-‘Azarîyeh.

33. Hazor. Now Khirbet Hazzûr, approximately 4 mi. (6.4 km.) to the north-northwest of Jerusalem.

Ramah. Probably er-Râm, 4 mi. (6.4 km.) northwest of Jerusalem.

Gittaim. A town in Benjamin, not yet identified.

34. Hadid. Now el-Hadîtheh, 31/2 mi. (4.8 km.) northeast of Lydda.

Zeboim. A town near Hadid, not yet identified.

Neballat. Now Beit Nabala, 2 mi. (3.2 km.) north of Hadid.

35. Lod. Lydda of NT times, now called Ludd. This city became important under the Maccabees (1 Macc. 11:34; etc.). It was later called Diospolis.

Ono. First mentioned in 1 Chron. 8:12, with Lod, as also in Ezra 2:33. It is now Kefr‘Ana, 5 mi. (8 km.) northwest of Lydda.

Valley of the craftsmen. This valley, apparently in the vicinity of Ono and Lod, has not yet been identified.

36. Divisions. Verse 36 should read, “Divisions of the Levites in Judah were joined to Benjamin” (RSV). Apparently certain divisions of Levites, who according to former arrangements had been located in Judah, were now transferred to Benjamin. The census under Nehemiah may have revealed that a disproportionately great number of Levites were living in Judah.

1. The priests and the Levites. The list presented in vs. 1-9 is clarified by comparison with two parallel lists, that of the priestly families whose seals were set to the covenant (ch. 10:2-8), and that of the heads of the priestly courses under the high priest Joiakim (ch. 12:12-21). The number of names differs slightly from list to list, as do also the names and the order in which they appear. That they are family names is most evident from the third list.

From a comparison of the two lists in ch. 12 (columns 2, 3, 4) it is apparent that the names of the head of the house of Miniamin, and of both the house and head of the house of Hattush, are missing from the second list. In other respects the two lists agree both in the number and in the order in which they appear. However, a comparison of the two lists of ch. 12 with that of ch. 10 shows greater differences. Of the 22 names given in ch. 12:1-7 (21 names in vs. 12-21), 15 (14 in vs. 12-21) marked with an asterisk (*) occur also in ch. 10. But Pashur, Malchijah, Obadiah, Daniel, Baruch, and Meshullam of ch. 10 are missing in ch. 12. Some commentators have sought to explain this difference by supposing that a portion of the priests refused their signatures because they did not concur in the strict measures of Ezra and Nehemiah. This suggestion would be conceivable if only 15 heads of priestly families had signed the covenant instead of 21. Since, however, 6 other names appear instead of the 6 missing names, this cannot be the reason. The reason for the differences is probably the time lapse between the two lists. The list of ch. 12:1-7 is from the time of Zerubbabel, that of ch. 12:12-21 from the time of the high priest Joiakim, who probably held office during the latter part of the reign of Darius I, while that of ch. 10 dates from the reign of Artaxerxes I.

The Priestly Name Lists of Nehemiah 10 and 12
Neh. 10:2-8 Time of Nehemiah	Neh. 12:1-7 Time of Zerubbabel	Neh. 12:12-21 Time of Joiakim (c. 490 b.c.)
(c. 444 b.c.)	(c. 536 b.c.)	————————————————————
Priests Signing the Covenant	Heads of Priestly Houses	Priestly Houses	Heads of Priestly Houses
1. Seraiah	1. Seraiah*	1. Seraiah*	1. Meraiah
2. Azariah	2. Jeremiah*	2. Jeremiah*	2. Hananiah
3. Jeremiah	3. Ezra*	3. Ezra*	3. Meshullam
4. Pashur	4. Amariah*	4. Amariah*	4. Jehohanan
5. Amariah	5. Malluch*	5. Melicu*	5. Jonathan
6. Malchijah	6. Hattush*
7. Hattush	7. Shechaniah*	6. Shebaniah*	6. Joseph
8. Shebaniah	8. Rehum*	7. Harim*	7. Adna
9. Malluch	9. Meremoth*	8. Meraioth*	8. Helkai
10. Harim	10. Iddo	9. Iddo	9. Zechariah
11. Meremoth	11. Ginnetho*	10. Ginnethon*	10. Meshullam
12. Obadiah	12. Abijah*	11. Abijah*	11. Zichri
13. Daniel	13. Miamin*	12. Miniamin*
14. Ginnethon	14. Maadiah*	13. Moadiah*	12. Piltai
15. Baruch	15. Bilgah*	14. Bilgah*	13. Shammua
16. Meshullam	16. Shemaiah*	15. Shemaiah*	14. Jehonathan
17. Abijah	17. Joiarib	16. Joiarib	15. Mattenai
18. Mijamin	18. Jedaiah	17. Jedaiah	16. Uzzi
19. Maaziah	19. Sallu	18. Sallai	17. Kallai
20. Bilgai	20. Amok	19. Amok	18. Eber
21. Shemaiah	21. Hilkiah	20. Hilkiah	19. Hashabiah
	22. Jedaiah	21. Jedaiah	20. Nethaneel

That there were 21 or 22 priestly heads in three different periods of postexilic Jewry seems to indicate that the priests were divided among 21 or 22 orders, or classes, as those of David’s time were in 24 (1 Chron. 24). Why the original number of courses was not immediately restored after the Exile is unknown. By the time of Christ the full number of 24 priestly courses was officiating, according to Josephus (Antiquities vii. 14, 7), who claims rather inaccurately that David’s division into orders continued until his day.

The difference between the names in the lists of chs. 10 and 12 can be explained on the basis that the names of those who sealed the covenant (ch. 10) are not names either of orders or of houses, but of heads of houses living in the days of Ezra and Nehemiah. Of these, some compare with the names of the orders and houses, while the remainder are different. That some names are the same does not, however, prove that the individuals belonged to the house whose name they bore. Similarities between names in the two lists is accidental. According to ch. 12:13, 16, there were two men named Meshullam, one the head of the house of Ezra, the other of the house of Ginnethon. That only 21 houses are mentioned in the lists of chs. 10 and 12:12-21 is perhaps due to a copyist’s error. The suggestion made by some commentators that one priestly house became extinct, or was otherwise disqualified between the time of Cyrus and Darius I, seems highly improbable.

8. The Levites. Of those here mentioned, all but Mattaniah signed the covenant of ch. 10 (see ch. 10:9-13). Sherebiah and Jeshua (the son of Kadmiel) are again named as heads of Levitical divisions in ch. 12:24. The name Judah does not appear in any other list of Levites in the books of Ezra and Nehemiah, and may possibly stand in place of Hodijah (ch. 10:10). Mattaniah is probably the same as the Mattaniah of ch. 11:17, who directed the first choral group.

9. Bakbukiah. The other song leader mentioned in ch. 11:17. The name Unni appears nowhere else in records of this time.

Over against them. The two choirs (see ch. 11:17) seem to have been arranged so as to stand facing each other as they sang.

Watches. Preferably, “service[s]” (RSV).

10. Jeshua. See on >Ezra 2:2. Verses 10, 11 present the genealogy of the high priests from the time of Zerubbabel to the time of the compilation of the book of Nehemiah. The genealogy is probably inserted here as a connecting link between the lists of Levites, to explain the statements concerning the dates of their composition, dates indicated by the names of the respective high priests. The list of vs. 1-9 is from the time of Jeshua, that of vs. 12-21, from that of Joiakim.

Joiakim. Mentioned only here and in vs. 12, 26. Since he was high priest between Jeshua, who was still living under Darius I (Ezra 5:2), and Eliashib, the high priest in Nehemiah’s time (Neh. 3:1; 13:4; etc.), Joiakim seems to have officiated as high priest during the latter part of the reign of Darius I and under Xerxes, perhaps down to the early years of Artaxerxes I.

Eliashib. The officiating high priest in Nehemiah’s time (see on ch. 3:1).

Joiada. High priest between Nehemiah’s term of office as governor and the year 410 b.c., when Johanan is attested as high priest (see pp. 80, 372).

11. Jonathan. Either an alternate name for Johanan (see vs. 22, 23) or the result of a copyist’s error. Johanan is confirmed by the Elephantine papyri as high priest in 410 b.c. (see pp. 80, 372), probably also in 407, when the papyri containing his name were written.

Josephus, who speaks of him as Jannaeus (John), says that he murdered his own brother, Jesus (Jeshua, or Joshua), in the Temple, when Jeshua attempted to wrest the high priesthood from him through the influence of the Persians. This in turn gave Bagoas, the general of Artaxerxes II (Mnemon), an opportunity to take severe measures against the Jews (Antiquities xi. 7. 1). This information may be correct, for the Elephantine papyri give the name of the Persian governor in Johanan’s time as Bigvai, the Persian equivalent of the Greek Bagoas or Bagoses.

Jaddua. See p. 372. Unless this list omits a generation or two (see on v. 1), the Jaddua of Alexander’s days mentioned by Josephus (Antiquities xi. 8. 4, 5) was probably another individual, possibly a son or grandson of this Jaddua.

12. Priests. For vs. 12-21, see on v. 1.

22. Eliashib. For the high priests here mentioned, see on vs. 10, 11.

Darius the Persian. The “reign of Darius” seems to be the terminal point of the author’s various lists of ecclesiastical officers. The Darius of this verse is either Darius II (424/23-405/04 b.c.) or Darius III, the last Persian monarch (336-331 b.c.), who was defeated by Alexander the Great. Most commentators identify “Darius the Persian” with Darius III, on the basis that the Jaddua of Josephus (Antiquities xi 8. 4, 5) is the Jaddua of Neh. 12:11 and 22. But it is far from certain that Josephus’ Jaddua is to be identified with the Jaddua of Neh. 12:11 (see p. 372). It is far more probable that “Darius the Persian” is Darius II. That this term is no evidence for a late authorship of the book of Nehemiah, as has sometimes been asserted, is apparent from the use of the same term by Herodotus (ii. 110, 158).

23. The book of the chronicles. The document in which the list of Levites was originally included. This book was a day-by-day record of events of national importance, and was a continuation of the earlier annals of the kingdom.

24. Chief of the Levites. The names Hashabiah, Sherebiah, Jeshua, and Kadmiel occur frequently as those of the heads of Levitical orders, the first two in Ezra 8:18, 19 and Neh. 10:11, 12, the last two in Ezra 2:40 and Neh. 10:9; 12:8.

The son of. Heb. ben. This should perhaps read Binnuy, the Binnui of v. 8 (see Ezra 8:33; Neh. 3:24; 10:9). Ezra 2:40 and 10:9 (cf. Neh. 12:8) seem to make it impossible that Jeshua could have been “the son of” Kadmiel.

The commandment of David. Compare 1 Chron. 15:16; 23:5; 25:3.

Man of God. This title is not often applied to David, but occurs again in Neh. 12:36, and also in 2 Chron. 8:14. Chronicles was probably written by the same author as Ezra and Nehemiah (see Introduction to Chronicles).

Ward over against ward. This phrase is used of the gatekeepers in 1 Chron. 26:16. Here it is used to describe the position of the companies of singers in divine worship, probably meaning that the groups were arranged opposite each other and sang responsively.

25. Mattaniah, and Bakbukiah, Obadiah. Mattaniah and Bakbukiah are mentioned in ch. 11:17 as leaders of two choirs. With them was Abda (a variant spelling for Obadiah). The apparent difficulty of their being listed here among the “porters” disappears when the three names are considered as clearly belonging to v. 24 (see on v. 24).

Meshullam, Talmon, Akkub. Chiefs of the doorkeepers. The last two names occur as such both in Ezra 2:42 and Neh. 11:19, and even in 1 Chron. 9:17. Accordingly, these were the ancient names of houses of Levitical doorkeepers.

Thresholds. More accurately, “treasuries,” as in the KJV margin, or “storehouses” (RSV). The “porters” were the Temple police, and therefore guarded the storerooms and treasury of the Temple. These may have been in close proximity to the gates, as some commentators think.

26. These were in the days. With v. 26 the two lists in vs. 12-21 and 24, 25 are concluded.

27. The dedication. The events recorded in vs. 27-43 must have occurred soon after the completion of the wall, and not many years later as some have suggested. Accordingly, this document, like others in Nehemiah, is not given in chronological order.

This is the first description in the Bible of the dedication of a city wall. Whether another ceremony such as this had ever taken place in Israel is not known. Houses were dedicated (Deut. 20:5), as was also the Temple (1 Kings 8; Ezra 6:16). The same may also have been true of a city wall and public buildings. When the high priest and his associate priests had finished building their section of the wall, they immediately “sanctified it” (Neh. 3:1), probably with a ceremony, and in so doing may have inspired Nehemiah to plan an appropriate ceremony of consecration for the entire wall upon its completion. Such an act placed the whole circuit of the wall under divine protection, in recognition of the fact that walls are useless unless God Himself defends them (see Zech. 2:5).

Psalteries. Heb. nebalim, a kind of harp. It was probably portable and had its sounding box at the top, like harps depicted on Assyrian reliefs (see p. 32). This agrees with an explanation of the word nebel given by Jerome. Egyptian harps were much larger and had their sounding box at the bottom of the instrument (see p. 33).

Harps. Heb. kinnoroth. A kinnor was a lyre rather than a harp.

28. Netophathi. Netophah has been identified with the site Khirbet Bedd Falûh, about 31/2 mi. (5.6 km.) southeast of Bethlehem.

29. House of Gilgal. Heb. Bethhaggilgal, a town generally identified with the Gilgal of Joshua 15:7, about halfway between Jericho and Jordan (see on Joshua 15:7).

Geba and Azmaveth. See on Ezra 2:26, 24. All the towns mentioned in Neh. 12:28 and 29 were situated close to Jerusalem, and the singers, who built them, would accordingly be conveniently located for attending the Temple services.

30. Purified. See Ezra 6:20 on the purification of priests and Levites. Inanimate things could also become legally defiled (Lev. 14:34-53; Deut. 23:14). In case either the wall or the gates should thus become ceremonially unclean, they were required to undergo legal purification prior to the ceremony of dedication.

31. Two great companies. Nehemiah ordered all the leaders of the nation, both secular and ecclesiastical, to mount the wall. There he divided them into two companies, each composed of both clergy and laity, and placed one of them under the direction of Ezra (v. 36) and took command of the other himself (v. 38). The assembling point seems to have been the Valley Gate—between the Dung Gate and the Tower of the Furnaces—because Ezra’s company marched toward the Dung Gate, the first mentioned landmark, while Nehemiah’s group first passed the Tower of the Furnaces (vs. 31 and 38). On the possible location of the Valley Gate see on ch. 2:13. Ezra’s company moved toward the southeastern corner of Jerusalem, and after passing the Dung and Fountain gates, moved along on top of the eastern wall, passing the Water Gate. Nehemiah’s company proceeded northward, and in succession passed the Tower of the Furnaces, the Broad Wall, the Gate of Ephraim, the Old Gate, the Fish Gate, the towers Hananeel and Meah, and the Sheep and Prison gates. Between the Prison Gate and the Water Gate the two companies apparently met, and from there entered the Temple. Concerning the topography of the wall and the gates, see on chs. 2:13-15; 3:1-32, also the Additional Note on ch. 3.

32. Hoshaiah. Perhaps the Hoshea of ch. 10:23 who sealed the covenant.

Half of the princes. The other half were with Nehemiah (v. 40).

33. And Azariah, Ezra, and Meshullam. Probably representatives of but two priestly families. The “and” preceding Azariah should be translated “even,” or “namely,” and the entire verse rendered, “Namely Azariah, who is Ezra, and Meshullam” (see ch. 10:2, 7). This Ezra should be distinguished from Ezra, the leader of the company, mentioned in ch. 12:36.

34. Judah, and Benjamin. Certain lay people belonging to these tribes seem to be meant.

Shemaiah, and Jeremiah. Representatives of two more priestly families (see chs. 10:2, 8; 12:1, 6).

35. With trumpets. Each procession was accompanied by a body of priests who blew the trumpets (v. 41), the leader of Ezra’s company being Zechariah, a descendant of Asaph. With him were eight trumpeters, listed in v. 36.

36. Musical instruments. See Neh. 12:27; cf. 2 Chron. 29:26; 1 Chron. 15:16; 23:5; Ezra 3:10.

Ezra the scribe. Ezra was the leader of the entire company. He had returned from Babylon 13 years before Nehemiah (Ezra 7; Neh. 2:1), and is also found as the spiritual leader of the people during the ceremonies of the 7th month (Neh. 8:1-15).

37. Fountain gate. See on ch. 2:14.

Which was. Insertion of these words, which are not in the Hebrew, makes it appear that the Fountain Gate was “over against them.” According to the Hebrew, the “stairs” were “over against them.” When the procession reached the Fountain Gate, it ascended to the City of David by way of the steps here mentioned, ascended the wall once more, and followed its course to the Water Gate (see on ch. 3:26), which overlooked the Kidron Valley. Somewhere above the Water Gate Ezra’s group met that of Nehemiah. Together they entered the Temple courts.

38. The other company. This group was led by Nehemiah. Starting from the Valley Gate (see on v. 31), this company first went north past the Tower of the Furnaces (see on ch. 3:11), and the Broad Wall (see on ch. 3:8).

39. The gate of Ephraim. This gate, which must have been located between the Broad Wall and the Old Gate, is not mentioned in the description of the building of the wall in ch. 3. Either it had not been in need of repair or the part of the list mentioning it has been lost from the text. From the Gate of Ephraim the procession continued along the top of the wall and “above,” or over, the gates—the Old Gate (see ch. 3:6), the Fish Gate (ch. 3:3), the towers Hananeel and Meah, and the Sheep Gate (ch. 3:1).

The prison gate. What has been said of the Gate of Ephraim is true also of this gate. It must have been located in the northern section of the eastern wall, south of the Sheep Gate. Passing this gate, Nehemiah’s group must have entered the Temple area, as v. 40 indicates, perhaps by the Gate Miphkad (see on ch. 3:31).

40. Half of the rulers. Compare v. 32.

41. The priests. The seven priestly trumpeters correspond to the eight in Ezra’s group (see on v. 36).

42. Maaseiah. The role of Maaseiah and the seven men here mentioned is not clear.

43. Great sacrifices. Since the time of David it had become customary to offer numerous sacrifices at the dedication of important buildings (see 1 Kings 8:5; Ezra 6:17; cf. 2 Sam. 6:17; 24:25). Thus, Nehemiah followed an established custom.

The wives. Jewish women are not frequently mentioned in the Bible as taking part in public festivities. The only other occasion in which women are recorded as having taken part in a general celebration was at the Red Sea, under the leadership of Miriam (Ex. 15:20).

Heard even afar off. See Ezra 3:13; cf. 1 Kings 1:40; 2 Kings 11:13.

44. Some appointed. In view of the fact that the nation had promised to be faithful in rendering their tithes and offerings (ch. 10:32-37), provision was now made for administering the expected Temple revenues. Since the tithes and offerings were paid in produce—grain, wine, oil, etc. (see ch. 13:5)—spacious storage rooms were needed, with men to be in charge of them.

Judah rejoiced. There was a spirit of harmony between laity and clergy, and everyone contributed willingly.

45. Both the singers. The Hebrew text reads, “And they [the Levites] performed the service of their God and the service of purification, as did the singers and the gatekeepers, according to the command of David and his son Solomon” (RSV). On this command of David and Solomon compare 2 Chron. 8:14.

46. Days of David and Asaph. Verse 46 explains the phrase “according to the commandment of David” of v. 45. The musical service, says Nehemiah, together with the arrangement of personnel and the songs used, originated in the days of David and his chief song leader, Asaph.

47. All Israel. Israel fulfilled their obligations toward the Temple service in the days of Zerubbabel and Nehemiah by paying their tithes and other dues, as required by law (see on Neh. 10:32-37 and Num. 18:29).

1. On that day. This phrase is probably equivalent to “about that time.” According to v. 6, events in ch. 13 occurred during the second term of Nehemiah’s governorship after a period of absence from Judea.

They read. It is not clear whether this reading of the law was the one prescribed by law in connection with the Feast of Tabernacles (Deut. 31:10-13; see on Neh. 8:1, 8, 18), or whether Nehemiah ordered it because of the conditions he found in Judea, conditions that urgently needed correction.

Therein was found written. The content of this command, found in Deut. 23:3-5, is given in full, though slightly abbreviated in form.

2. God turned the curse. On Balaam see Num. 22 to 24. That his curses were turned into blessings is recorded in Num. 24:10.

3. The mixed multitude. Heb. ‘ereb. This word is used in Ex. 12:38 of the “mixed multitude” of Egyptians who joined the Israelites. Here it is applied to non-Jews of various nationalities resident among the Israelites. A procedure similar to that carried out earlier under Ezra (Ezra 10:10-19) may have taken place. Since this action is referred to again in v. 30, and a severe rebuke for heathen marriages was administered (vs. 25-27), the process may not have been easy. Dealing with affairs people regard as their private business often arouses unpleasant feelings.

4. Was allied unto Tobiah. Eliashib was high priest (see chs. 3:1; 12:10, 22; 13:28); Tobiah was the Ammonite enemy of Nehemiah who had sought to hinder the building of the wall during Nehemiah’s first governorship (ch. 2:10, 19; etc.). The alliance has usually been interpreted as referring to relationship established by marriage.

5. A great chamber. As high priest Eliashib was in charge of the entire Temple area, and during Nehemiah’s absence assigned one of the best rooms of the Temple to Tobiah, who evidently used it as a place of residence (v. 8). During Nehemiah’s rule Tobiah kept up a correspondence with leaders in Jerusalem, but could not get into the city. Now that the governor was away he not only succeeded in entering the city, but actually took up residence in the Temple. Such a desecration was unheard of, the more so since this particular room, or “chamber,” had been set apart for the offerings and gifts of the people.

6. In all this time. Literally, “And during all this,” that is, the affairs of Eliashib and Tobiah.

The two and thirtieth year. See on ch. 5:14.

King of Babylon. This title had been borne by Cyrus, Cambyses, Darius I, and by Xerxes during the early years of his reign. It had been officially abolished by the latter after the two rebellions that occurred during his reign. Nehemiah probably uses the title by which he had been so long accustomed to call the king of Persia.

After certain days. Literally “at the end of days,” denoting a definite interval of time (see on Gen. 4:3). The view of some commentators that it means a year lacks evidence. The stay of Nehemiah at the court of Persia must have continued longer than a year, for it seems unlikely that so many illegal acts on the part of the Jewish community as Nehemiah discovered upon his return could have occurred in so short a time.

Leave. It is from this passage only that we know of Nehemiah’s two terms as governor. His first term was for 12 years (ch. 5:14), but no indication is given of the length of his second term. It must have ended before 407 b.c., when, we know from an Elephantine letter, the governor of Judea was Bigvai (see on ch. 12:11).

7. In the courts. The room Eliashib placed at Tobiah’s disposal was not in the main building of the Temple, but in one of the buildings adjacent to it, within the sacred precincts of the Temple area. This, no doubt, made the desecration less flagrant than it otherwise would have been, but far from justified the act.

8. Household stuff. It appears that Tobiah used the chamber as a dwelling when he visited Jerusalem from time to time.

9. Cleansed the chambers. Previously only one “chamber” has been mentioned as being used by Tobiah (vs. 5, 7, 8), but the plural here seems to indicate that others in addition to the large room, or hall, of v. 5 were also involved. These other “chambers” may have been smaller, and were perhaps used by Tobiah for the members of his household or his retinue. These rooms had been polluted by their conversion into secular use, and a ceremonial cleansing was necessary. This might be performed in various ways, though usually by the symbolic ritual of blood or water (see Lev. 12; 14:4-32; 17:15, 16; etc.).

10. I perceived. What Nehemiah saw was that the Levites were absent, and that the Temple service was neglected. On inquiry, he ascertained the reason for their absence—tithe had not been paid. Since the Levites lived from the tithe and the first fruits, and these were held back, they had to earn a living from the fields surrounding the towns and the villages where they lived.

11. Then contended I. While the guilt of profaning the Temple lay especially with the priestly class, that of withholding the tithes was mainly chargeable to the rulers and nobles. As the leaders they had apparently set a bad example to the people, and were especially to be blamed for the deplorable conditions Nehemiah found upon his return to Jerusalem.

13. I made treasurers. Once more the tithes began flowing into the Temple treasury (v. 12) for the support of the ministry. The problem that confronted Nehemiah was to make sure of an equitable distribution, so that each would have his just share, and none would be neglected (see Acts 6:1-5).

Shelemiah. Of the four treasurers, one was a priest, one a Levite, one a secretary, and one a layman of rank. In this way the main classes of the population were represented. The individuals mentioned cannot be identified, though several of the names occur elsewhere in Nehemiah. Shelemiahs are mentioned in Ezra 10:39, 41; Neh. 3:30, but probably none of them is the Shelemiah here mentioned. Pedaiah may have been the man mentioned in ch. 8:4, who explained the law with Ezra. Hanan was a common name (see Neh. 8:7; Neh. 10:10, 22), but the person here designated seems to be mentioned nowhere else. Three Zadoks are listed in Nehemiah (chs. 3:4, 29; 10:21), but it is uncertain that any of them can be identified with this “scribe.”

The scribe. Heb. sopher, a “writer” or “secretary.”

14. Remember me. Similar requests by Nehemiah are recorded in chs. 5:19; 13:31; etc.

Offices. Rather, “observations,” as in the margin, or “service” (RSV).

15. In those days. An indefinite time notation, as in chs. 12:44; 13:1. It probably points to a time which lay somewhat later than the events just described. Nehemiah may have made a tour of the country try to observe how the Sabbath was being kept.

I testified against them. The treading of grapes in the wine press was the first step in the production of wine, and therefore a flagrant violation of the fourth commandment. The same was true of those who transported agricultural produce to the capital for sale. Some commentators have thought that the transport of grain was a necessity, so that it might be in the city early enough for the market on the next day. But the law made no provision for such an activity. That there was actual selling on the Sabbath is reported in v. 16. The last clause of v. 15 should therefore be understood to mean that Nehemiah warned them on the day, namely the Sabbath, on which they had transported the goods to Jerusalem and were actually selling them.

16. Men of Tyre. The law did not prohibit foreigners, from residing in Jerusalem, and Nehemiah does not object to the Tyrians as residents of the city.

Which brought fish. Fish was always a favorite article of food with the Israelites (Lev. 11:9; Num. 11:5; Deut. 14:9; Isa. 19:10; Matt. 15:34; Luke 24:42; etc.). Fish came chiefly from the Lake of Galilee and the Mediterranean.

17. I contended. As in the matter of the tithes, so in the matter of the Sabbath, the nobility seem to have been guilty, either because they had made no attempts to stop this trade or because they were engaged in it themselves.

18. Did not your fathers? The desecration of the Sabbath is among the sins most strongly denounced by Jeremiah (ch. 17:21-27) and Ezekiel (chs. 20:13; 22:8, 26; 23:38). According to Amos (ch. 8:5) the Sabbath had been kept more in the letter than in the spirit. Nehemiah also reminds the Jews that the great catastrophes under Nebuchadnezzar had come as a result of the violation of the fourth commandment by their ancestors, as Jeremiah had predicted (ch. 17:27)a prophecy Nehemiah may have had in mind.

19. Began to be dark. Heb. salal, “grow shadowy.” Since creation the Bible day has begun at sunset (see on Gen. 1:5). The special feasts were kept “from even to even” (Lev. 23:32), and the weekly Sabbath likewise (see on Mark 1:32). Hence Nehemiah ruled that the gates of the city were to be shut some time before the actual beginning of the Sabbath. In so doing he purposed to protect the “fringes” of the sacred hours of God’s holy Sabbath. It is a desecration of the spirit of the Sabbath to carry on secular pursuits to the last permissible moment.

Some of my servants. See chs. 4:16; 5:16.

No burden. It was probably permissible for people to come and go on legitimate Sabbath errands, but guards were set to prevent the transport of merchandise on the Sabbath.

20. Lodged without Jerusalem. Arriving on the Sabbath and finding the gates shut, the merchants waited outside and there probably carried on the trade they would otherwise have carried on within the city. The shutting of the gates therefore resulted simply in the transfer of trading from the market place inside the city to the outside of the gate. For two Sabbaths this practice was carried on. Then Nehemiah took notice of it, and halted it by threatening to arrest merchants again found near the city with their wares on the Sabbath (v. 21).

22. Keep the gates. The assignment of his own servants to watch the gates (v. 19) on the Sabbath was probably temporary, while the more permanent charge was committed to those Levites whom Nehemiah had recently brought back to the city (v. 11). This duty had been entrusted to them when the gates were first set up (ch. 7:1), but had been neglected when the Levites, deprived of financial support, had left their duties in Jerusalem to make a living from the soil. After having engaged for some time in secular work, the Levites had to cleanse themselves before again attending to sacred duties.

Remember me. See on vs. 14, 31.

23. In those days. Compare on v. 15. Nehemiah here records in detail what he had done in the matter of mixed marriages, as recorded in vs. 1-3. Upon his return to Jerusalem his watchful eye observed that many Jews had again fallen into the same sin with which Ezra had had to deal on his arrival at Jerusalem in 457 b.c. (Ezra 9 and 10), and which was especially mentioned in the covenant entered into soon after the beginning of his first term as governor (Neh. 9:38; 10:1, 30). As long as Nehemiah had remained in Judea there was probably no serious violation of the covenant, but as soon as he left Judea foreign wives were apparently once more taken into the families of the Jews.

Wives of Ashdod. Philistine wives, of a race always hostile to Israel, and natives of a city that had recently been allied with Nehemiah’s bitter enemies (ch. 4:7).

Ammon, and of Moab. Compare Ezra 9:1 and Neh. 13:1.

24. Their children. If the marriages were contracted after Nehemiah’s departure, and he found born from those unions children who were able to talk, he must have been absent from Jerusalem for several years.

Half in the speech of Ashdod. Some expositors have thought that the children spoke a jargon half Hebrew and half foreign. It is more likely that the word “half” refers to the children born of these foreign women, who may in many instances have been second wives. Thus in some families half the children would not speak Hebrew correctly. “The speech of Ashdod” may have been, not the original Philistine language, but Aramaic, now widely spoken throughout the Persian Empire. Nehemiah, who, as a Persian official certainly knew Aramaic, was probably not opposed to a knowledge of that language, but was indignant at finding that some of the youth were not able to speak Hebrew properly. The Moabite and Ammonite languages were dialects closely related to Hebrew, but the difference was nevertheless noticeable, and Nehemiah was distressed to find these foreign dialects gaining a foothold in Judea.

25. Cursed them. The seriousness of the cases, and the dangerous trend which they represented, weighed heavily upon Nehemiah, and led him to take the actions here described.

Plucked off their hair. Ezra had plucked off his own hair and beard as a sign of utter distress (Ezra 9:3). Plucking the hair of someone else seems to have been a recognized form of punishment (Isa. 50:6). The loss of the beard was in itself considered a great disgrace (2 Sam. 10:4).

26. Did not Solomon? The example was more likely than any other to move the Jews. What the author of 1 Kings 11:3 had euphemistically referred to as turning aside of the heart, Nehemiah bluntly and openly call “sins.”

No king like him. Compare 1 Kings 3:12, 13; 2 Chron. 1:12.

Beloved of his God. An allusion to 2 Sam. 12:24.

God made him king. See 1 Kings 4:1.

27. Shall we then hearken? With this question Nehemiah tells the transgressors that he and those of like sentiments would neither adopt the practice these men recommend nor permit them to do so. The example of Solomon was a sufficient warning of the results of such a course.

28. The sons of Joiada. The offender could hardly be Johanan, or Jonathan (ch. 12:10, 11), the successor of Joiada, but must have been another son whose name is not given. Eliashib, the high priest, must have been an old man by this time to have a grandson old enough to marry. That a member of the high priestly family had made such an alliance with the archenemy of Nehemiah was most annoying and humiliating to Nehemiah.

Sanballat. See on ch. 2:10. On Eliashib’s contemptible connections with the other enemy of Nehemiah, Tobiah, see ch. 13:4-9.

Chased him from me. This probably means that Nehemiah forced the offender to leave the country and become an exile. We may suppose that he refused to repudiate his foreign wife, and preferred to take refuge with Sanballat in Samaria.

29. Defiled the priesthood. Nehemiah considered such a marriage of a member of the high priest’s family a pollution of the priesthood, being opposed in principle, as it was, to the sacredness of the priestly office (see Lev. 21:7, 14).

The covenant of the priesthood. Not the covenant of the everlasting priesthood which God had granted to Phinehas (Num. 25:13), but the covenant God had concluded with the tribe of Levi and with Aaron and his descendants (Ex. 28:1). This covenant required the priests to be “holy unto their God” (Lev. 21:6, 8), who had chosen them to be ministers of His sanctuary and stewards of His grace.

With the expulsion of Sanballat’s son-in-law from Jerusalem may be connected the building of the schismatic temple of the Samaritans on Mt. Gerizim. Josephus relates (Antiquities xi. 7. 2) that Manasseh, a brother of the high priest Jaddua, married Nikaso, a daughter of the satrap Sanballat, a Cuthite. When on that account the Jewish authorities excluded him from the priesthood, he established the temple and worship on Mt. Gerizim with the assistance of his father-in-law. Many other priests, presumably, made common cause with him. Josephus, however, places the story in the time of Alexander, about a century after Nehemiah. It is entirely possible that the story itself is true and that Josephus simply made a mistake in the time. We know that he places Sanballat 100 years too late (see p. 373). That Josephus calls the schismatic leader a brother of Jaddua, hence a grandson of Joiada, while the Bible calls him a son of Joiada, can easily be explained by assuming either that Josephus made a mistake, or that, as so often in the Bible, “one of the sons of Joiada” (v. 28) stands for “one of the grandsons of Joiada.”

30. Thus cleansed I them. This refers to the measures described in vs. 1-3 and 23-29.

Appointed the wards. That is, assigned duties to the various priests and Levites (see chs. 10:38, 39; 12:44-46; 13:13).

31. The wood offering. Persons were appointed to oversee the collection of the wood offering (ch. 10:34), and of the first fruits (ch. 10:35-37).

Remember me. Nehemiah closes his book with an expression characteristic of his personality (see chs. 5:19; 13:14, 22, 29). One of the main features of Nehemiah’s life and work is his constant and intimate fellowship with the Source of all strength and wisdom. His prayers were the secret of his success (see chs. 1:4-11; 2:4; 4:4, 5, 9; 5:19; 6:9, 14; 13:14, 22, 29).

1. Ahasuerus. Heb. ’Achashwerosh, a transliteration of the Persian Khshayârshâ. In some Babylonian tablets the spelling is Achshiyarshu. In the consonantal alphabet of the Elephantine papyri the name appears as Chshy’rsh and Chshyrsh. The meaning of the name is not known. In Greek Khshayârshâ became Xerxes, and in Latin, Assuerus. The names Xerxes and Ahasuerus are therefore equivalent, the one coming from the Persian through the Greek, and the other through both Hebrew and Latin (see PK 598).

This is. The writer of the book of Esther seems to have known of more than one ruler named Ahasuerus. The Ahasuerus of the book of Esther is not to be confused with the Ahasuerus of Dan. 9:1, who lived half a century earlier. On the Ahasuerus of Ezra 4:6 see Additional Note on Ezra 4.

2. The throne of his kingdom. The Persian monarch resided part of the year at Ecbatana and sometimes visited Persepolis and Babylon, but Shushan (Susa) was at this time the seat of government (see Dan. 8:2; Esther 9:12).

Shushan the palace. Shushan was in the province of Elam (see Dan. 8:2), about 100 mi. (161 km.) north of the present shore line of the Persian Gulf, and a little more than 200 mi. (322 km.) east of Babylon. Originally the capital of Elam, centuries before the time of Esther, the city was situated at the eastern edge of the Tigris valley where the latter rises to meet the Iranian hills. Amid its extensive ruins, which cover an area of more than 3 sq. mi. (4.8 sq. km.), may be seen what remains of the spacious palace in which much of the dramatic narrative of the book of Esther took place. This palace, erected on the site of the former Elamite castle, was originally built by Darius Hystaspes, predecessor of Xerxes. For a brief description of it, see on vs. 5, 6.

3. The third year. This year ran from approximately April 14, 483 b.c., to April 2, 482 b.c. Perhaps the “feast,” which continued for six months, began in the early spring of the year when the rains were past and travel would be easier and more pleasant.

A feast. Or, “banquet.” The word originally meant a “drinking bout.” In view of the fact that Ahasuerus left Shushan a year or two later for his invasion of Greece (see Introduction to Esther), it has been suggested that the princes, governors, and army chiefs were called in from all parts of the realm to participate in planning what all fully expected to be a brilliant and successful campaign. Herodotus (vii. 8) records that Xerxes convened such a council. Perhaps the various officials were summoned in relays over the six months’ period, each for the purpose of discussing with the king his particular responsibility in connection with the campaign. It would be most improbable to find all the officials of the vast empire gathered together thus except for specific political and military discussions.

Princes. Or, “[appointed] officials.”

Servants. That is, his “courtiers.”

Power. Heb. chayil, “host” (Ex. 14:4), “army” (v. 9), “valiant [man]” (1 Sam. 16:18), etc. If one objective of the feast was, as suggested, the laying of plans for the coming Greek campaign, Ahasuerus would certainly include his chief military officers.

Persia and Media. This order, the reverse of that in Daniel (chs. 5:28; 6:8, 12, 15; 8:20), appears repeatedly in the Esther narrative (ch. 1:3, 14, 18, 19) and implies that the account belongs to the time when Persia had replaced Media as the leading partner in the dual empire (see Dan. 7:5; 8:3). In Esther 10:2 the original order is given, perhaps because in “the chronicles” the Median kings came first.

Nobles. From a Persian word adopted into the Hebrew language, meaning “the first [men].”

Princes of the provinces. That is, the governors, or satraps, in charge of conquered territories. History attests the presence of the satraps at a great convocation in Susa prior to the disastrous campaign against Greece.

4. Shewed the riches. Ostentation was characteristic of Xerxes. Vain display marked the huge army with which he invaded Greece. The fabulous wealth of Persia is commented on by contemporary writers of various nationalities. Among the glories of the Persian palace were the walls draped with gold, the marble pillars and rich hangings, a golden plane tree and a golden vine. Excavations at Susa (Shushan) have proved that the writer of Esther was intimately acquainted with the palace and with Persian court customs and regulations, since the descriptions he gives agree to the last detail with the results of archeological investigation. Impressed by this fact, scholars affirm that only someone who knew the royal palace personally, or who knew someone who did, could have given the story its accurate setting.

An hundred and fourscore days. It is not necessary to suppose that the same persons were entertained throughout this whole period. It would hardly be safe for the provincial governors all to leave their provinces at the same time, and to remain away for that length of time. It is probable that Ahasuerus entertained a succession of guests during the six months that the “feast” continued.

5. A feast. Perhaps Ahasuerus’ purpose was to secure the loyalty of the subjects of the capital city during his extended absence in Greece. If so, this was an astute political move. Only males, of course, were included, for Queen Vashti gave a separate banquet for the women (v. 9).

The court of the garden. The ruins of Xerxes’ palace are sufficiently well preserved to make possible a description of some of its parts. The king’s gate in which Mordecai sat, the court where Esther appeared unbidden—these and some other sections of the palace have been located.

The palace are occupied approximately 300 yards on each side. The main gate lay to the south.

To the northeast of the palace proper was the spacious apadâna, or throne hall. This immense building, 330 ft. on a side, was probably reached by stairs of gigantic proportions. The flat roof of the central part was supported by 36 slender, fluted columns with carved capitals, and arranged in 6 rows of 6 columns each. The front of the building was perhaps open, whereas the rear and side walls were of brick, faced with enamel friezes. Gold, silver, and precious stones were used lavishly in the decoration of the throne hall. Greek writers tell of a golden plane tree and a golden vine in this court. To the northwest of the palace proper, it is thought, was the “garden,” or park. It was in and about the apadâna that many of the incidents related in the book of Esther occurred.

6. White, green, and blue, hangings. Literally, “white cotton and violet [material].” The word rendered “green” in the KJV is from the Sanskrit word for “cotton.” Note that the word “hangings” is supplied. These “hangings,” or awnings, were probably made of white and violet cotton fabric.

Cords of fine linen and purple. Strong “cords” would be required to support the awning if it extended, as some have thought, from the central pillared hall across the mosaic-paved court, a space of nearly 60 ft.

Pillars of marble. The pillars at Shushan were of dark-blue limestone. The Hebrew word shesh, “marble,” probably refers to this limestone or alabaster rather than to what we usually think of as “marble.”

Pavement. The four Hebrew words translated “red,” “blue,” “white,” and “black” do not denote colors, but the various kinds of stone and other materials in the mosaic pavement. Dark-blue limestone is mentioned as being used in the pavement as well as for the pillars.

7. Vessels of gold. Golden goblets were found in considerable numbers in the Persian camp near Plataea by the victorious Greeks.

Diverse one from another. This detail must have come from an eyewitness, or from one who had received an account of the banquet from an eyewitness.

Royal wine. Or, “wine of the kingdom,” that is, from the royal cellar.

8. According to the law. The king made an edict, it would seem, that each guest should drink as much as he wished to personally, rather than vie with the others in a drinking bout.

9. Vashti the queen. The only wife of Xerxes of whom the Greeks made record was Amestris. Xerxes had married her before ascending the throne, when he became of marriageable age. Herodotus and Ctesias speak of her cruelty and dissolute ways. However it cannot be proved that Amestris and Vashti were the same person. Like Esther (see ch. 2:7), the queen may have been known by more than one name.

10. Chamberlains. Literally, “eunuchs,” who alone would have access to the women’s quarters. The derivation and meaning of the names of these eunuchs are doubtful. Eunuchs were often foreign slaves deliberately mutilated for sale on the Persian market. The Persians considered the number 7 sacred.

11. Bring Vashti. Having displayed the wealth and glory of his kingdom, Ahasuerus’ thoughts finally turned to his beautiful queen. The display of her beauty would, he thought, climax the exhibition.

12. Vashti refused. The reason for the queen’s refusal is not clear. Some have suggested that Ahasuerus intended an immodest display of Vashti’s beauty, but the context provides no clue as to whether this was his purpose. The Jewish targums, however, assume that her motive for refusing to appear was her desire to avoid such a display, Josephus attributes her refusal to what he, mistakenly, thought to be a Persian custom, one that presumably prohibited married women from associating with strangers. Other ancient Jewish writers set forth a variety of imaginary or preposterous explanations, none of which warrant serious consideration.

Ahasuerus’ order specifying that Vashti wear the royal crown (v. 11) implies that he was thinking of her, not merely as a beautiful woman, but also as the first woman of the land. That it was actually good taste for Persian women to appear at the banquet table with strangers is evident from Esther 5:4. Chaldean wives and concubines also joined their husbands in drunken feasting (Dan. 5:2). According to Neh. 2:1-6 the queen of Ahasuerus’ son and successor, Artaxerxes I, accompanied her lord at wine. Several Greek writers confirm the presence of Persian women at feasts. Herodotus, a contemporary of Ahasuerus, speaks of Amestris (see on Esther 1:9) at the king’s birthday feast (ix. 110). There is no reason for thinking that contemporary Persian custom secluded women, and that it would therefore have been improper for Vashti to appear when summoned, in spite of the fact that the men were drinking (see ch. 7:7).

The fact that Vashti held a banquet for the women of Shushan simultaneously with that of Ahasuerus for the men implies cooperation with his policy in promoting popular loyalty to the throne. Nothing in the record gives a clue to the reason for Vashti’s refusal to obey the king’s command.

His anger burned. See on Gen. 4:5.

13. Wise men. That is, the king’s advisers. Angry as he is, Ahasuerus seeks counsel. In the presence of his whole court it would be unseemly for him to vent his passion in violent words and threats. Instead of issuing a hasty order, he proceeds deliberately to consider what steps should be taken. Ahasuerus seems to have relied heavily on his counselors (see chs. 3:8-10; 8:1-8; 9:12-14), and now invites the opinion of his “wise men” as to how to deal with Vashti.

Knew the times. Persons of learning and experience who were acquainted with precedents and knew what would be the proper thing to do on any particular occasion.

The king’s manner. That is, his method of proceeding. Each matter that concerned the king he submitted to learned men for their opinion before making his decision. It was probably a general usage of the Persian monarchy to which the writer here makes reference, rather than the practice of Ahasuerus only.

14. The seven princes. Ezra also credits the Persian monarch with seven special counselors (see Ezra 7:14), who might be considered the king’s cabinet. Herodotus observed that there were seven leading families in Persia whose heads had special privileges.

Saw the king’s face. Among the special privileges of these men, one of the most valued was that of free access to the monarch at all times.

15. According to law. The king did not wish to appear vindictive. Furthermore, the rulers of Persia were in a certain sense limited monarchs (see Esther 1:19; 8:8; cf. Dan. 6:8-16). It is as if the king said, Let us put aside all feeling and simply consider what the law requires. If a queen disobeys the king openly in the face of his court, what, according to proper legal procedure, should be done to her? Back of this emphasis on law was the boast of the Medo-Persian government that Medo-Persian laws were unchangeable.

16. Memucan answered. Memucan is spokesman for the entire group of seven special counselors. In his answer he implies that Persian law provided no penalty for the case at hand. It had not, in fact, contemplated a case of this kind. There was no precedent.

To the king only. On behalf of the seven counselors, Memucan takes the matter away from being simply one of a personal grudge on the part of the king, and raises it to the level of a matter of state. He thus exonerates the king of vindictiveness and provides a basis in common law for dealing with the case.

17. Despise their husbands. Literally, “cause to be despised their lords in their eyes.” Memucan here implies that Vashti had despised Ahasuerus. Whether he refers to Vashti’s motive for not obeying the royal command or simply to the act itself is not clear.

18. The ladies. Heb. śaroth, plural of śarah, “princess” (see on Gen. 17:15). The “princesses” would speak discourteously to their husbands, the princes. The writer is careful to refer to Persia before Media (see on Esther 1:3).

Too much contempt and wrath. Or, “contempt and wrath in plenty” (RSV), that is, contempt on the part of the wives and wrath on the part of the husbands.

19. A royal commandment. Literally, “a command of the kingdom.” Under ordinary circumstances such a matter as the disgrace of a favorite wife would have been settled in the secrecy of the seraglio, without calling general attention to it. In Memucan’s opinion the publicity of Vashti’s disobedience made it expedient that she be dealt with publicly.

Be written. An edict concerning an individual was hardly a suitable thing to add to a national code of laws, but decrees of a temporary nature were sometimes attached to the code, apparently for the express purpose of giving them force by rendering them unalterable (Dan. 6:8, 9).

Come no more. Vashti was to be banished, not from the palace, but from the king’s presence. This, together with the loss of her favored position as queen, would bring supreme disgrace. Beauty alone could not save her (see on v. 12).

20. The king’s decree. Here the “commandment” of the previous verse is called a “decree.”

For it is great. Or, “vast as it is” (RSV).

21. The king did. Vashti was separated, but not divorced, from the king. The grounds for this action were published throughout the provinces, so that none might misunderstand. Ahasuerus’ care in handling the case suggests the idea that Vashti may have been the daughter of a prominent Persian whose support the king sought to retain, or perhaps the daughter of the prince of one of his subject peoples.

22. For he sent. More exactly, “and he sent.” Besides publishing the decree, Xerxes issued with it a covering letter designed to safeguard the realm against the dangers Memucan had pointed out (see v. 18).

1. After these things. Vashti had ceased to be queen, but Ahasuerus seemed to be in no haste to confer upon anyone else the dignity that had been hers. His harem was no doubt well supplied with wives and concubines, but none stood out above the rest. Ahasuerus probably “remembered Vashti,” either upon becoming sober again, or after the lapse of a considerable period of time. How long this was after the rejection of Vashti as queen is not stated. That had been in the third year of his reign. (ch. 1:3), and Esther came to the palace in response to the royal summons in the sixth year (ch. 2:12, 16). For a considerable portion of this time Ahasuerus (Xerxes) was away from Shushan on his ill-fated Greek campaign (see Introduction to Esther). In view of the fact that Esther probably arrived at the palace before Ahasuerus’ return (he left Greece in Oct. or Nov., 480 b.c., and Esther came to the palace in January, 479 b.c.), it is probable that the gathering of the virgins took place during his absence.

He remembered Vashti. Ahasuerus may have considered bringing Vashti back and making her queen again. Had he done so the officers who had proposed her humiliation would have been in danger. Vashti’s disgrace had been their doing; her return to power would accordingly have meant their undoing—dismissal, if not execution.

2. Fair young virgins. This proposal was certain to be most agreeable to an Oriental monarch like Xerxes. Furthermore, the suggestion that he might find someone even more beautiful and to his liking than Vashti would take his thoughts away from her, and thus safeguard the interests of the men who had proposed her humiliation.

3. The house of the women. In an Oriental palace the harem was always separate from the residence of the king and other men, usually in another building. Their establishment was presided over by eunuchs, often called “chamberlains.” In the palace of Xerxes the harem was situated in the northeastern quarter of the palace area (see on ch. 1:5).

Chamberlain. Literally, “eunuch,” that is, one of the royal eunuchs (see ch. 1:10), to whom the king assigned special responsibilities.

Keeper of the women. Strictly speaking, Hege (or Hegai, v. 8) seems to have been keeper of the virgins only. Another royal eunuch was in charge of the women who had been presented to the king (v. 14).

Things for purification. Or, “ointments” or “cosmetics.” See the list in v. 12. Persian kings may have considered themselves demigods, and thought it necessary even for virgins to undergo an extended period of “purification” before they were fit to consort with the king.

5. A certain Jew. Abruptly, the scene changes from the court of Persia to a humble Jewish home somewhere in the capital. So far as is known no Jews were ever taken captive to Shushan, and the Jews who lived there probably did so by choice. According to Jewish tradition, Mordecai was engaged in some commercial enterprise before destiny linked him with the Persian court.

Mordecai. On the possible identification of Mordecai as the Marduka of a cuneiform tablet, see Introduction, p. 458.

Mordecai was a Jew of the tribe of Benjamin destined to occupy a place of honor in the annals of his people. It is not certain whether the ancestor of Mordecai “carried away from Jerusalem [to Babylon] with the captivity” (v. 6) was Kish or Jair; Hebrew syntax would permit either. If it be Kish, then Kish was Mordecai’s grandfather. Three or four generations would appropriately span the 118 years that intervened. If, on the other hand, it be Jair, then Shimei and Kish were pre-captivity ancestors of Mordecai, whose precise relationship is not known. In the latter case the genealogy here given would not represent Mordecai’s immediate ancestors but others further removed from him, given to identify his family descent. This practice accords with Hebrew custom (see on Matt. 1:8, 17). In the Bible the terms “father” and “son” do not always indicate immediate relationship, but often simply ancestry and descent (see Vol. I, p. 181, and on Gen. 37:35). It is possible that Kish was a distant ancestor of Mordecai.

Nearly 60 years prior to the events narrated in the book of Esther, Cyrus decreed that all Jews desirous of doing so might return to Palestine, but Mordecai’s parents had chosen to remain in the land of their captivity. This seems to have been the case with the vast majority of the Jewish people (see PK 598). When Mordecai’s cousin, Hadassah (Esther; see Introduction, p. 457), was left an orphan he adopted her and reared her as if she were his own child.

Some have identified Mordecai with Matacas (or Natacas), whom the Greek historian Ctesias speaks of as an influential minister of Xerxes. While working on certain cuneiform tablets in the Berlin Museum, Prof. A. Ungnad found a text that mentions a certain man named Marduka (the Babylonian transliteration for Mordecai) as one of the high state officials in Shushan during the reign of Xerxes. His title, sipîr, indicates high rank and influence (see Introduction, p. 458). The presence of a man of influence bearing the same name, living in the same city at the same time, is significant.

6. The captivity. There were three captivities: the first in 605 b.c., when Daniel was taken, the second in 597 b.c., when Jehoiachin was made prisoner, and the third in 586 b.c., when Zedekiah was taken and Jerusalem was burned. Mordecai’s ancestors had been taken to Babylon in the second captivity, 118 years previously.

7. Hadassah. Hadassah was Esther’s original Hebrew name (see Introduction, p. 457). It is from the root hadas, “myrtle,” with the usual feminine ending ah.

Esther. Heb. ’Ester. This may possibly be a Persian loan word. It closely resembles Stâreh, a modern Persian name meaning “star.” This name is transliterated into Greek as Aster or Esther (LXX). The Greek root aster appears in such English words as “aster,” “star,” and “asteroid,” which means “starlike.” The Babylonian form of the word was Ishtar, which became ‘Ashtoreth (plural ‘Ashtaroth) and Astartē in Greek. In Babylon the planet Venus was deified as Ishtar. Mordecai’s selection of a Persian name may have been due to a desire to conceal Esther’s Jewish ancestry (v. 10).

Fair. Heb. yephath-to’ar, from yaphah, “beautiful,” and to’ar, “something gazed at,” “form.” Perhaps the expression translated “fair” might better be rendered, “beautiful of form.”

Beautiful. Heb. ṭobath mar’eh, literally, “good of appearance,” or “good of features.”

8. His decree. Literally, “his law.” The same word occurs in the expression, “the law of the Medes and Persians, which altereth not” (Dan. 6:8, 12).

9. Pleased him. Literally, “was good in his eyes.”

Obtained kindness. This phrase is peculiar to the book of Esther. In v. 17 the word here given as “kindness” is translated “favour” (see also ch. 5:2).

Speedily gave her. Hegai seems to have been partial to Esther from the start. Knowing the king’s preferences, he apparently recognized in Esther the one who would be selected, and proceeded at once to treat her as the future queen.

Such things as belonged to her. Literally, as in the margin, “her portions.” By this is probably meant her daily allowance of food.

Meet to be given. This was the favor shown Esther by the keeper of the women. He selected for Esther the most suitable maidens as her attendants.

The best place. The “best place” in the harem could be none other than that reserved for the queen.

10. Had not shewed. The king would not be likely to favor a representative of a subject race (see v. 20). Ur of Chaldea, the home of Abraham, was 150 mi. (240 km.) southwest of Susa, and in general appearance Esther no doubt closely resembled many native inhabitants of the region.

11. Mordecai walked. The context implies that Mordecai was already one of the minor officials who waited at the king’s gates to do his bidding. Mordecai nevertheless contrived to find time to leave the main entrance to the palace long enough to visit the court in front of the harem, that he might see Esther or at least obtain news concerning her (see on v. 5).

12. Oil of myrrh. Myrrh was highly esteemed by the ancients both for its scent and for its supposed purifying power. In Egypt it was used in the process of embalming the dead (see on Gen. 50:2). The Jews used it as one of the chief ingredients of their “holy anointing oil” (Ex. 30:23-25). Dresses and beds were scented with it (Ps. 45:8; Prov. 7:17).

Sweet odours. The word thus translated is rendered “spices” in S. of Sol. 4:16.

13. Whatsoever she desired. Some commentators suggest that each virgin was privileged to retain whatever jewels and garments she chose to wear upon this occasion.

14. Second house. That is, the harem proper, where the permanent wives and concubines of the king lived.

15. The uncle of Mordecai. Literally, “the paternal uncle,” or “father’s brother.” Abihail, Esther’s father, was perhaps a brother of Jair (see on v. 5).

She required nothing. Esther accepted the judgment of Hegai without question, in spite of her privilege to wear clothing and jewels of her own choice.

16. The month Tebeth. This corresponded to the latter part of December and the first part of January. In the seventh year of Ahasuerus, Tebeth began on Dec. 22 (479 b.c.) and ended Jan. 20 (478 b.c.). Having returned from the disastrous Greek expedition the year before, he was no doubt content to dismiss military matters from his thoughts.

17. All the women. Including, no doubt, all his former secondary wives and his concubines as well as all the virgins who had thus far come to him.

Made her queen. The king was content with Esther, and seems to have made her queen without waiting to see any other virgins.

18. A great feast. A wedding feast, that is, for Esther.

Made a release. The king remitted the usual levy of tribute in honor of Esther’s coronation. It was a royal custom in Persia to give the queen a tenth of all fines paid to the king. With this, the queen provided her wardrobe and other wants.

According to the state of the king. Literally, “according to the hand of the king,” that is, “in right royal fashion.” The practice of making presents, so common in the East at all times, was much in vogue among the Persians.

19. The virgins. Literally, “virgins,” without the definite article. Thus an additional levy of virgins is alluded to. This occurred between Jan., 478 b.c. and April, 474 b.c.

The king’s gate. In other words, Mordecai became—if he was not already (see on v. 11)—a palace attendant or minor official. The gate of a palace was where the royal offices were located and state business was transacted (see on Gen. 19:1).

20. Esther did. Profound respect for her benefactor led Esther to cherish his counsel even after she became queen. This fact speaks well of Mordecai as a foster parent, and of Esther as a loyal and obedient daughter. Her beauty was essentially beauty of character and personality; beauty of appearance was incidental. Too often parental laxity on the one hand or overbearing strictness on the other, implants in young people the desire to be free from restraint, and cultivates waywardness and delinquency. Happy the home where parental authority is balanced with respect for the individuality of its youth, where parental control is exercised with the objective of developing self-control. Like Esther, such youth leave home with well-balanced personalities and disciplined characters.

21. In those days. See on v. 19.

Chamberlains. Literally, “eunuchs.”

The door. Literally, the “threshold.” Bigthan and Teresh were apparently eunuchs responsible for guarding the entrance to the king’s private quarters, perhaps his sleeping apartment. Their position of high trust gave the conspirators an advantage. History records the fact that Xerxes eventually lost his life in a conspiracy of the kind here described.

22. Known to Mordecai. Josephus (Antiquities xi. 6. 4), the Jewish historian, tells of a certain slave who betrayed the conspirators to Mordecai.

23. Inquisition was made. That is, an investigation.

It was found out. Or, “it was found to be so.”

Hanged on a tree. That is, impaled, as traitors and rebels were commonly treated in Persia (see on Ezra 6:11).

1. After these things. An indefinite lapse of time is thus indicated, perhaps of considerable duration. The events of this chapter fell in the year 474 b.c., the 12th year of Ahasuerus’ reign (see v. 7).

Haman. Ahasuerus was introduced first (ch. 1), then Mordecai and Esther (ch. 2); now Haman appears on the scene, as grand vizier, or prime minister. According to Jewish tradition, Haman was a direct descendant of Agag, king of the Amalekites (see 1 Sam. 15:8), in the 16th generation (Targum Sheni; Josephus Antiquities xi. 6. 5).

2. The king’s servants. These were the lesser officers of the court, of the rank to which Mordecai belonged.

Bowed, and reverenced. That is, prostrated themselves before Haman in usual Oriental fashion. This act implied submission, loyalty, and obedience.

Commanded. Perhaps Haman had been elevated from a low position. The special command required that all, even those who might previously have outranked Haman, should now fall prostrate before him.

Mordecai bowed not. In view of the fact that the Hebrew people prostrated themselves not only before kings (1 Sam. 24:8) but before superiors in general, or those whom they wished to honor as such (Gen. 23:7; 27:29; 33:3; etc.), Mordecai’s motive in refusing to bow to Haman is not entirely clear. Haman was, to be sure, a Gentile; but Abraham bowed to Gentiles (Gen. 23:7). Mordecai did refuse Haman reverence that belongs only to God (5T 450; see PK 600).

4. They spake daily. The persistent attempt made to secure Mordecai’s compliance with the edict to bow before Haman implies that his fellow officials esteemed him highly. They sought to give him a fair opportunity before reporting the matter. From their point of view it was a serious precedent—if one royal decree could thus be flouted, how about others?

He had told them. Mordecai probably explained that his religion made it impossible to worship any man. Apparently, Mordecai’s race had not been suspected. In appearance and language he and Esther both seem to have passed as Persians.

5. When Haman saw. Mordecai’s disrespect apparently came to Haman’s attention only through the “king’s servants.” Mordecai’s attitude and explanation meant that Jews everywhere stood opposed to Haman. Mordecai’s apparent defiance, boldly displayed at the very gate of the palace, could mean but one thing to Haman—conspiracy! At least, Haman was pleased to interpret it so. And if Mordecai justified his course on a religious basis, all who held that religion must therefore be involved also.

6. Thought scorn. If Haman had simply informed Xerxes that one of the minor court officials was insulting him and thereby disobeying a royal edict, Ahasuerus would certainly have ordered Mordecai put to death. But Mordecai, as a Jew, had insulted him, and therefore the Jews as a nation should be punished. If the Jews and their religion stood in the way of Haman’s pride and security, both must be sacrificed.

Sought to destroy. Massacres on a large scale have been common in many non-Christian lands, where human life is generally considered to be of little value and the caprice of absolute monarchs often determines whether men shall live or die. Nearly half a century before this, upon the accession of Darius Hystaspes, the father of Xerxes, there had been a general massacre of the Magi, and a general massacre of the Scythians had occurred another half century before that.

7. Nisan. Among the Jews this name replaced Abib after the Captivity.

The twelfth year. April 5, 474 b.c., to April 21, 473 b.c., according to Persian reckoning.

They cast Pur. The superstitious casting of lots, as a means of determining favorable times for certain projects, has been common in the East since time immemorial. Lots were drawn by means of dice, by chips of wood, by strips of parchment, by white and black stones, and in other ways. The Jews supposed that a special dispensation of Providence supervised the casting of lots (Prov. 16:33), and thought that matters decided in this way were according to God’s will. Haman appears to have cast lots, first to determine the day of the month, and then the month.

It cannot be discovered from the context whether Haman cast lots to determine a favorable date for proposing his scheme to the king or for the execution of the decree of extermination. Neither is it certain whether the process of casting of lots was extended over a period of several months or whether it was conducted at one time, to determine the supposedly auspicious time. The Hebrew reading of the text may possibly imply the former (see p. 460).

Adar. The lot apparently indicated the thirteenth day of Adar, the twelfth and last month of the year. Like Nisan, Adar is a Babylonian name. Adar corresponds to our month of March (see Vol. II, p. 108).

8. A certain people.. A large proportion of the Jewish exiles had elected to remain in the lands to which they had been carried away captive. Josephus notes that the more well-to-do and influential Babylonian Jews were little inclined to leave their adopted home. By now, there was evidently a large Jewish colony at Shushan also (see ch. 9:12-15).

Their laws are diverse. A true charge, but a weak argument for their destruction, more especially since the Persians allowed all subject nations to retain their own religions, laws, and customs.

Neither keep they. This charge was not true with respect to laws in general. It was only when a royal edict required a Jew to violate his religious beliefs that such a situation could arise. But the laws of the Medes and Persians were in the main fair and just, and the Jews no doubt readily obeyed them. Had it been otherwise they would not have enjoyed the favor that was often shown them. Through the prophet Jeremiah, God strictly enjoined them to be law-abiding, peaceful subjects wherever they might be (Jer. 29:7).

9. I will pay. Even Ahasuerus could scarcely consider as a light matter such an act of genocide as Haman contemplated, but Haman immediately fortified his proposal with a bribe such as even a king could not view with indifference.

Ten thousand talents. Based on the light Babylonian talent, this would be about 377 tons, or 343 metric tons (see Vol. I, pp. 168, 169). Herodotus says that Xerxes (Ahasuerus) once declined such an offer from one of his subjects. The recent Greek war had no doubt made a heavy drain on the royal treasury, but it would be beneath the king’s dignity, perhaps, to accept a bribe.

10. His ring. Literally, “his signet.” This was probably a ring, for signet rings were known to the Persians, though some think it was a cylinder like that of his father Darius, now in the British Museum. In possession of the royal seal, Haman had power to issue whatever edicts he desired, for the royal seal would give them full authority. Haman’s word was thus equal to that of the king, who in effect gave Haman blanket permission to do what he desired.

11. The silver. Ahasuerus seems to have declined the bribe (see on v. 9).

12. The king’s scribes. Herodotus says that “scribes” were in attendance on Xerxes throughout the Grecian war. Such persons would also be at hand in the palace, ready to draw up royal edicts.

Lieutenants. Heb., ’achashdarpenim, “satraps,” a Hebrew transliteration of the Persian khshatřapâvan, from which our “satrap” is derived. According to Herodotus, there were 20 satrapies in the time of Darius I. These were major divisions of the empire, each composed of several provinces.

The governors. That is, of the 127 provinces (see ch. 1:1). Several “governors” were responsible to each satrap.

The rulers. Or, “princes,” as in ch. 1:3; etc. These would be the native rulers or the head men of conquered tribes, who enjoyed considerable local autonomy.

13. By posts. The Persian postal system was famous throughout the ancient world. Xenophon attributes the organization of the system to Cyrus. Xenophon described it as follows:

“Stables for horses are erected along the various lines of route, at such a distance one from another as a horse can accomplish in a day. All the stables are provided with a number of horses and grooms. There is a post-master to preside over each, who receives the dispatches along with the tired men and horses, and sends them on by fresh horses and fresh riders. Sometimes there is no stoppage in the conveyance even at night; since a night courier takes up the work of the day courier and continues it. It has been said that these posts outstrip the flight of birds, which is not altogether true; but beyond a doubt it is the most rapid conveyance by land.”

To destroy. Here the writer of the book of Esther apparently quotes directly from the edict. Note the involved legal phraseology.

Young and old. In ancient times, to take the father’s life and spare that of the child was thought to be folly. Wives and children of criminals were put to death with their husbands and fathers, as a matter of course. Even the Jews sometimes followed this practice (Joshua 7:24, 25; 2 Kings 9:26).

The thirteenth day. The LXX, which contains an alleged copy of the decree, has “the fourteenth day,” but agrees with the Hebrew text here by making the 14th the actual day of the struggle (ch. 9:1). The 14th and 15th are the days now kept by the Jews (see ch. 9:14-21).

At this point the LXX inserts a copy of what purports to be a letter written by Artaxerxes, as Ahasuerus is called in the LXX. Though the genuineness of this letter is unattested, it is nevertheless of interest in connection with the comparison drawn between the decree of Ahasuerus against the Jews and that eventually to be issued against God’s people (see PK 605):

“Now this is the copy of the letter: The great King Artaxerxes writes these things to the governors of 127 provinces from India to Ethiopia, and to the officials that are subject to them. After I became lord over many nations, and had dominion over the whole world, without being lifted up with presumption of my authority, but carrying myself always with equity and mildness, I purposed to settle my subjects continually in a quiet life; and, by making my kingdom peaceable, and open for passage to the utmost coasts, to renew peace, which is desired by all men.

“Now when I asked my counselors how this might be brought to pass, Haman, that excelled in wisdom among us, and was approved for his constant good will and steadfast fidelity, and had the honour of the second place in the kingdom, declared unto us, that in all nations throughout the world there was scattered a certain malignant people, that had laws contrary to all nations, and continually set aside the commandments of kings, so that the union honourably intended by us, cannot be established.

“Seeing then we understand that this nation is alone continually in opposition to all men, following by their laws an alien life, and evil-affected to our state, working all the mischief they can, that our kingdom may not be firmly established: therefore have we commanded, that they that are indicated in writing unto you by Haman, who is ordained over the affairs, and is a second father unto us, shall all, with their wives and children, be utterly destroyed by the sword of their enemies, without any mercy or pity, on the fourteenth day of the twelfth month Adar of this present year: so that they who of old and now also are malicious, may in one day with violence go down to Hades, and so ever hereafter cause our affairs to be well settled, and without trouble.”

14. The copy of the writing. The RSV of v. 14 reads: “A copy of the document was to be issued as a decree in every province by proclamation to all the peoples to be ready for that day.”

15. The posts went out. The most remote parts of the empire could be reached in a month, or at the most two months. Thus there was no need of haste. But Haman was impatient, fearing, perhaps, lest the king should change his mind and decline to publish the edict.

Sat down to drink. Insertion of this detail in the narrative seems intended to stress the hardness of heart of the king and of Haman. Having consigned a nation to destruction, they proceeded to enjoy themselves at a banquet of wine.

The city Shushan. The bulk of the inhabitants were probably Persians and Elamites, but there may have been a widespread feeling among persons of other nationalities that the precedent now set was a dangerous one. Generally the people of the capital city approved whatever the great king did. Now they appear to doubt the prudence and justice of what he had done. It is possible, however, that the writer refers to the Jews resident in the capital city rather than to the entire population.

1. Rent his clothes. The rending of one’s garments was a sign of deep sorrow, distress, horror, or resentment. The Scriptures note many instances in which emotion was expressed thus (Gen. 37:34; 44:13; Joshua 7:6; Judges 11:35; 2 Sam. 1:11; etc.). The meaning of Mordecai’s act was probably well understood by the Persians as well as the Jews.

Sackcloth with ashes. The wearing of sackcloth and ashes was another symbol of profound grief. The Bible refers to numerous occasions when men wore these emblems of sorrow (see Gen. 37:34; 1 Kings 20:32; Isa. 37:2; Dan. 9:3; Jonah 3:6; etc.). Having read the edict, Mordecai must have at once perceived its origin and the motive that prompted it. His first impulse would naturally be to rend his garments and to put on sackcloth and ashes. But the palace was not considered to be an appropriate place for the demonstration of private grief. To be sure, Mordecai was not alone in feeling sorrow and consternation. In Shushan and throughout the provinces the doomed race made bitter lamentation. Hope that there might yet be deliverance from the decree seems not to have occurred to any.

2. Before the king’s gate. Mordecai apparently felt no impulse to hide his grief. He now came to the palace with the obvious purpose of informing Esther of the decree.

3. In every province. The Scripture account implies that by this time the Jews were scattered everywhere throughout the Persian Empire.

Many. Rather, “most of them.”

4. Esther’s maids. In addition to her train of maids, an Oriental queen had a numerous body of eunuchs at her disposal, who went on errands for her and maintained her contact with the world outside the palace. In great distress, Esther manifested her concern by sending clothing out to her foster father to replace the sackcloth. Esther’s purpose was probably to make it possible for Mordecai to enter the palace.

He received it not. Mordecai was not wearing sackcloth because he lacked better clothing. He felt no need of seeing Esther directly, and probably thought it inadvisable to do so under the circumstances.

5. Hatach. The king had appointed the head eunuch to wait upon the queen, partly to serve her and partly to observe her conduct. No despot is ever exempt from the twin fears of jealousy and suspicion.

6. So Hatach went forth. Mordecai refused to enter the palace. Esther could not leave it, and so resorted to the typically Oriental procedure of using a middleman.

7. The sum of the money. See on ch. 3:9. How Mordecai knew of the money Haman had offered to pay Xerxes by way of compensation for the loss of revenue that would result from the extermination of the Jews, is not stated. It would hardly be stipulated in the decree, even if Ahasuerus accepted it, which possibility seems unlikely (see on ch. 3:11).

8. To make request before him. Esther’s maids and eunuchs certainly knew of her interest in Mordecai (see ch. 2:10-22) and may already have learned of her nationality (see ch. 3:4). In defense of his refusal to bow to Haman, Mordecai had already been compelled to declare his nationality (ch. 3:4). Now, circumstances require Esther to do likewise (see ch. 2:10); she must go before the king to make supplication for her people. But she cannot plead for the Jews as her people without being subject to their fate as decreed in the edict of Haman. There was no alternative. For better or for worse, and irrespective of her own choice in the matter, her personal fate was inevitably linked with that of her people, and both hung precariously on Ahasuerus’ regard for her. She had now been queen for a little more than four years. Her demeanor and conduct had been a large factor in influencing the king’s attitude toward her. Everything depended upon the quiet witness borne by her life during the past four years, and upon her tact, patience, and good judgment now.

11. One law. Such a law was not entirely arbitrary. How often presumed friends or seemingly harmless strangers had approached royalty, with the objective of murder. This law was probably a measure to protect the king from harm, from troublesome petitioners, and from interference in the exercise of his despotic rule.

Not been called. For the time being it seemed that the king had forgotten her. It might be weeks or months before she would be summoned before him. In the normal course of events she could not expect a favorable opportunity in the near future.

13. Think not with thyself. That is, “imagine not in your mind.” Her favored position would not protect her from Haman’s wrath. Her racial identity was known to at least some in the palace (see on v. 8), and those who had informed Haman concerning Mordecai could be expected to do the same with regard to Esther. Haman would not feel safe so long as any Jew remained alive, particularly one so close to the king and so favored as Esther.

14. Enlargement. Literally, “respite” or “relief,” from the same root as the word for “breath.” Mordecai affirms trust in God’s gracious promises and conviction that Haman’s purposes will be frustrated. He does not know how, but is convinced that in one way or another deliverance will come.

Thy father’s house. If Esther thought only of saving her own life, she would lose it (see Matt. 10:39). Unwillingness to die implied the certainty of death; life was to be purchased at the price of willingness to lose it. Mordecai’s reference to extinction of Esther’s family line implies that she was her father’s only child. The fact that Esther’s cousin Mordecai became her foster father supports this implication. Had Esther had an older brother or sister. Mordecai would not have needed to adopt her. Mordecai seems to have been Esther’s only near, living relative.

Come to the kingdom. Mordecai perceived the outworking of Divine Providence. Perhaps no more dramatic challenge to courage, loyalty, and self-sacrifice ever confronted a representative of the kingdom of heaven. But the challenge to us today is no less imperative and no less real.

Esther, conscious that without sustaining confidence in God her task would prove unavailing, needed the prayers of her people. What she was about to do was on behalf of their lives as well as her own. Never did so many owe so much to the courage, tact, and self-sacrifice of one young woman.

16. Fast ye for me. Esther personally felt the need of knowing that her people shared with her the burden that fell primarily to her to bear.

Three days. Some have supposed that Esther did not mean complete abstinence from both food and drink for so long a period of time. The time intended may have been only from the evening of the first day to the morning of the third day, a period not much in excess of 36 hours (see on ch. 5:1; Vol. II, pp. 136, 137).

I also. The clarity of mind that often results from fasting would prepare her to perceive the will of God and to know how to cooperate intelligently with it.

If I perish. Esther means, “If I lose my life in this attempt to save my people, I shall lose it cheerfully; I see it is my duty to make the attempt; come what will, I am resolved to do my best.”

1. On the third day. That is, the third day of the fast (ch. 4:16). Esther and her maidens, who may also have been Jews, had eaten nothing since some time on the first day, nothing throughout the second day, and nothing on the morning of the third day (see ch. 4:16).

Put on her royal apparel. While fasting, Esther had perhaps worn sackcloth and ashes, but these she now exchanged for the splendor of her royal attire. Leaving the women’s apartments of the palace area, Esther passed through the garden probably surrounding the royal hall, and entered the court, immediately in front of the open throne hall (see on ch. 1:5). Taking up a position directly in front of the throne, but at a distance from it, with the object of attracting the king’s attention, Esther awaited his pleasure. She knew that at the hour of her coming he would be seated upon his throne and could not fail to see her.

Over against the gate. That is, opposite the entrance to the hall. The throne, which faced the main entrance, was probably on an elevated platform. Seated on his throne, the king would therefore command a view of the entrance and court beyond, through the middle avenue of columns (see on ch. 1:5).

2. Touched the top. Extension of the scepter indicated royal favor and acceptance; touching the scepter signified acknowledgment of the favor thus displayed. By entering the inner court Esther had already violated the law (ch. 4:11; cf. ch. 6:4). Ahasuerus must have recognized that only a pressing emergency would have led Esther to approach the throne unsummoned.

3. Thy request. The granting of requests before they had been expressed was a common gesture of good will practiced by Oriental monarchs. According to Herodotus, there was one day in the year on which the king was bound to grant any request made by a guest at his table. Esther’s coming made it evident that she had an urgent request to present.

Half of the kingdom. A further evidence of royal favor (see Mark 6:23).

4. Come this day. Such an invitation must have been somewhat unusual. Ordinarily the king and queen dined separately. But for the queen to invite another male guest in addition to the king was most unusual, and seemed to the recipient of the invitation a high favor. Ahasuerus probably remembered Vashti’s refusal to attend his banquet. The unusual nature of Esther’s invitation, together with the fact that it was presented in person, must have startled and intrigued the king. His royal curiosity was granted several hours in which to run riot and intensify itself.

6. What is thy petition? Ahasuerus understood, of course, that it was not for the mere pleasure of entertaining him and his prime minister at a banquet that Esther had risked her life by approaching his throne unsummoned.

8. If it please the king. Esther gained much by delaying another day to state her request. Most of all, perhaps, Ahasuerus would doubtless be impressed that her appeal was not only a life-and-death matter to her personally—implied by her sudden appearance before him earlier that day—but that it was a deliberate, considerate appeal and not a momentary impulse. Furthermore, delay would heighten the king’s curiosity (see on v. 4), and thus prepare him the more thoroughly for what would, under any circumstances, come as a great shock. And for Esther, the delay would mean time in which to pray and weigh carefully how she should present her appeal, time to seek composure before she should voice it. Though Esther knew it not as yet, Providence ordained the delay, the better to prepare the mind of the king (ch. 6:1-11).

9. Stood not up, nor moved. Or, “neither rose nor trembled” (RSV). Condemned to death by Haman’s decree, Mordecai boldly defied the perpetrator of the crime. His presence in the king’s gate is evidence that he no longer wore sackcloth (ch. 4:2) as he had two days before. Without doubt he knew of Esther’s favorable acceptance by the king, and believed that her plan would be crowned with success.

10. Refrained himself. Though passionately angry at Mordecai personally, Haman considered it beneath his dignity to notice him.

11. His riches. See on ch. 3:9.

His children. Literally, “of his sons.” According to ch. 9:7-10, Haman had ten sons. To be the father of many sons was accounted highly honorable by the Persians as by other Orientals.

13. Availeth me nothing. Haman had not learned the wisdom of setting pleasure against pain, joy against sorrow, satisfaction against annoyance. Nor had he taught himself to look upon the vexations and trials of life as blessings in disguise. In spite of his seeming self-control, and in spite of the fact that he was the prime minister of the mighty Persian Empire, his nature was little better than that of a savage. Worldly greatness is little proof of either greatness or goodness of soul.

14. Gallows. Literally, “tree.” Ordinarily, the Persians did not hang men, but executed them by impalement (see on ch. 2:23).

Fifty cubits high. Approximately 73 ft. (22.3 m.; see Vol. I, p. 165). This recurs in ch. 7:9, where it is added that the gallows was erected at Haman’s house. Persian houses had an interior “patio,” or court, as is the custom with Spanish houses. The height of the gallows was probably for the purpose of making the execution of Mordecai visible throughout the city.

Speak thou. Haman’s friends assumed that the immediate execution of one Jew would be permitted at the request of the chief minister.

1. Could not the king sleep. Literally, “the king’s sleep fled away.” Perhaps he was trying to divine what Esther’s request would be. Once before, she had hastened to Ahasuerus with startling information (ch. 2:21, 22). It is not likely that upon that occasion, either, Esther had been content to await a royal summons; the matter was urgent. As the hours of the night wore on the king’s curiosity and imagination no doubt invented all kinds of possible plots against his life. To refresh his own memory of the incident, and perhaps in the fear that some of the conspirators had escaped detection, the king called for the reading of the record. Furthermore, the fact that Esther had invited Haman strongly implied that he was in some way involved—but whether as friend or foe, the king could not tell. Little wonder that the king could not sleep!

Book of records. In chs. 2:23 and 10:2 the same book seems to be referred to, though the title is given more briefly as “the book of the chronicles.”

They were read. Possibly, the king himself could not read. More probably, however, special servants were assigned to the task of reading. In those days writing and reading were highly specialized arts, in which only those who devoted their time to them could hope to become proficient in them.

2. It was found written. See ch. 2:21-23.

3. What honour and dignity. In any country one discovering a conspiracy against the life of the king would be considered entitled to a handsome reward. In Persia, where “royal benefactors” formed a distinct class and had their names inscribed on a special list, it was especially incumbent on the monarch to see that such a person should receive a reward proportionate to the value of his service. Though unable to recall what it was, Ahasuerus seems to have supposed that some honor or dignity must have been conferred on Mordecai. According to ch. 3:1, it was soon after this conspiracy—possibly in consequence of it—that Haman was promoted by Ahasuerus. It has been suggested that Haman may have in some way contrived to take the credit for bringing the conspiracy to light.

4. Who is in the court? Perhaps it was scarcely light when Haman arrived—light enough for his presence, but not his identity, to be detected. Early morning is a common time for the transaction of business at an Eastern court. Haman’s anxiety to conclude his plan with regard to Mordecai, ere the hour appointed for the second banquet should arrive, impelled him to come early in the hope of securing, if possible, the first audience. It was his undue haste to effect Mordecai’s destruction that led to his being the person chosen by the king to do Mordecai the highest honor. How often pride precedes destruction, and a haughty spirit, a fall (Prov. 16:18).

5. Behold, Haman. Even if others were in the court awaiting an audience with the king, they would defer to a higher official such as Haman.

6. What shall be done? Literally, “what to do” (see ch. 1:15).

Thought in his heart. Literally, “said [to himself] in his heart.”

8. The king useth to wear. Or, “the king has worn.” To wear a garment previously worn by the king was, under ordinary circumstances, a breach of Persian law punishable by death. It implied that the wearer thought to assume royal authority. The king, of course, could authorize an exception as a special mark of personal favor.

Horse that the king rideth. Literally, “the horse which the king has ridden” (RSV; cf. Gen. 41:43; 1 Kings 1:33).

9. Most noble princes. Alas for Haman! Thinking to be the recipient of honor, he finds himself the “noble prince” appointed to bestow it—upon his worst enemy.

10. Make haste. The king will brook no further delay in a matter that has already waited far too long.

Mordecai the Jew. Mordecai’s nationality and occupation were undoubtedly noted in the book of the chronicles from which the servant had read that night, and from which the king had probably learned the facts he now states. He may, indeed, have used the very expression that appeared in the account.

11. Then took Haman. There was no ground on which Haman could decline the duty the king had imposed upon him. Upon becoming prime minister he himself should have read the chronicles to ascertain whether there was any unfinished business for him to carry out. Now he himself must do what he had told the king should be done by a noble prince.

12. Came again. Mordecai returned to his former condition and employment. The king considered the honor thus shown Mordecai a sufficient reward. From an Oriental point of view, this would have been of more symbolic and practical value than a cash reward.

His head covered. A sign of mourning (see 2 Sam. 15:30).

13. His wise men. Haman seems to have had his own Magian counselors—his cabinet. Herodotus speaks of the supposed prophetic powers of the Persian Magians.

14. Hasted to bring Haman. Oriental courtesy requires a host to send an escort to accompany guests invited to a banquet or other entertainment (see Luke 14:17).

One great purpose of the writer is to show that he who lays a snare for his neighbor’s life is in grave danger of falling into the snare himself. Men often meet with the very evils they have sought to inflict upon others (see Matt. 7:2).

1. To banquet. Literally, “to drink.” At Persian feasts comparatively little solid food was eaten. The time was mainly passed in drinking and in eating delicacies we would call desserts.

2. The king said again. For the third time Ahasuerus invites Esther to make her request known. By now he must have been curious indeed to learn what it might be.

At the banquet of wine. Literally, “in the drinking of the wine.” This indicates that the main part of the feast was over at the time the king again raised the question.

3. Let my life. It mattered little to the king that thousands of his subjects were to be slain; their interests were no concern of his. He had been content with Haman’s accusation that the Jews were lawless. But if the decree touched Esther—that was another matter. Her character, her loyalty and devotion, were far above suspicion. She meant something to him. The queen handled the matter with tact and skill, introducing the subject in a manner calculated to appeal personally to the king. Her life was threatened; she, the queen, was in mortal danger!

4. We are sold. It is not clear whether Ahasuerus had actually agreed to accept Haman’s bribe (see on chs. 3:9, 11; 4:7), or whether Esther here speaks in more figurative language.

To be destroyed. The three synonymous expressions, of which this is first, are quoted from the decree itself (ch. 3:13).

Although. There is some difference of opinion as to the true meaning of the statement thus introduced. It may be Esther means that the money Haman has paid cannot equal the loss the king will suffer through the death of his Jewish subjects. Or, it may be Esther says, “Our affliction is not to be compared with the loss to the king” (RSV), meaning that the execution of the decree would bring greater loss to the king than even to the Jews themselves, or that their suffering was a matter of less moment than any danger that might threaten the throne through them. What harms them will harm the king.

6. Adversary and enemy. With the word “enemy” Esther used at first (v. 4), she now couples an even stronger word, “adversary,” or “foe.”

7. The palace garden. See on ch. 1:5.

Evil determined. Haman perceived from the attitude of the king that the prediction of his wise men, that he would “surely fall” (ch. 6:13), was in process of coming true. Realizing Esther’s influence over the king, he implored her to intercede for him.

8. The king returned. Upon his return Ahasuerus either misconstrues Haman’s posture as a planned attack upon the queen, or in his anger pretends so to interpret it.

Covered Haman’s face. This signified that Haman was to die. Greek and Roman writers attest this custom.

9. Harbonah. See ch. 1:10. Perhaps Harbonah was one of the king’s chamberlains sent earlier that very day to summon Haman to the feast (see ch. 6:14); and if so, he then saw the gallows personally (see ch. 5:14).

Spoken good for the king. Or, “whose word saved the king” (RSV). This is a reference to Mordecai’s detection of the conspiracy against the king (ch. 2:21-23).

In the house of Haman. This fact emphasizes Haman’s cruelty. No more appropriate means could be found for executing the wretch. The punishment fitted the crime (see Ps. 7:13-16; 9:15) to perfection.

1. The house of Haman. When a criminal was executed all his property was forfeited to the king, who disposed of it according to his pleasure. It pleased Ahasuerus to bestow upon Esther all the possessions of Haman, who seems to have been a man of vast wealth (see on ch. 3:9).

The Jews’ enemy. As Haman is characterized hereafter (see ch. 9:10, 24).

Came before the king. Mordecai was appointed to the position that had been Haman’s. He was made grand vizier, or prime minister—a high official who ministered to the king personally and was in constant attendance upon him.

Esther had told. Apparently she had not done so before the emergency arose. There was no need of further concealment now that Mordecai had been recognized as a “king’s benefactor” (see chs. 2:21-23; 6:3-11), and since Esther had been compelled to confess herself a Jewess in order to save her people.

2. Took off his ring. The ring had, of course, been taken from Haman and returned to Ahasuerus. This ring was a symbol of royal authority, and bore upon it the royal seal (see on ch. 3:10).

Set Mordecai. The possessions of Haman had been forfeited to the crown and assigned to the custody of Esther (see on v. 1). She was not at liberty to give away what she had received in trust from the king and held by virtue of her position as queen. Thus Esther did not make Mordecai a gift of the house but set him over it. For all practical purposes this was equivalent to a gift. He was thus provided with a residence suitable to his new dignity as prime minister.

3. Fell down at his feet. A gesture of complete submission, not worship, common in Oriental lands (see on ch. 3:2-5).

Besought him with tears. Esther’s approach was still that of emotion; she appealed to the king on the basis of his regard for her personally.

Put away the mischief. Or, “make void the evil plot.”

Though Mordecai was in possession of the royal signet, he would not dare to use it to give authority to a new decree that would countermand one already issued by the king personally.

4. Held out the golden sceptre. The king probably extended his scepter on this occasion not only as a token of favor toward Esther and of willingness to give her an audience but also as an indication of willingness to do as Esther desired and thereby undo the evil effected by the decree of Haman.

5. If it please the king. In her petition Esther unites an appeal to the king’s sense of right and justice with an even more effective appeal to his regard for her personally. He would not refuse her request.

Reverse. Or, “revoke.”

6. How can I endure? Esther still bases her appeal on personal considerations, thus evincing regard for the bond that linked her interests with those of her people.

7. The king Ahasuerus said. Ahasuerus proposes a solution, after first reminding Esther and Mordecai of evidence of his favorable attitude toward the Jews.

8. Write ye also. That is, in addition to and to supersede the one written by Haman (see ch. 3:12).

For the Jews. More exactly, “concerning the Jews.” The new decree was to be addressed to the Jews rather than to the Persians, as was that of Haman.

As it liketh you. Or, “as you like it.”

9. The king’s scribes. In deference to the Persian legal custom by which a royal edict was unalterable, Mordecai successfully devised a means of counteracting the effects of Haman’s decree without actually revoking it. The resulting decree was published in every language, copies being made by the royal stenographers (see ch. 3:12).

The third month. It is not certain whether this was in the 12th or the 13th year of Ahasuerus (p. 460; see on ch. 3:7, cf. v. 12). In the former case, the date would be June 25, 474 b.c.; in the latter, July 12, 473 b.c. In either case, it was 2 months and 10 days after the proclamation of Haman’s decree, and 8 months and 19 or 20 days before it was to become effective.

This, the longest verse in the Bible, contains 43 Hebrew words, or 192 letters.

10. Wrote in the king Ahasuerus’ name. Compare ch. 3:12-15.

Mules, camels, and young dromedaries. The Hebrew thus translated is obscure and its intent uncertain. The writers of the Talmud confess ignorance as to the meaning, and the LXX makes no attempt at translation. In each instance of its use in the OT the word here translated “mules” denotes royal “steeds,” probably horses of a superior breed. In Micah 1:13, the Hebrew referring to chariot horses is translated “swift beast,” and in 1 Kings 4:28, “dromedaries.” The word translated “camels” appears only here (in Esther 8:10) and in v. 14, and is not the usual word for “camels.” It is, rather, a Persian loan word, the plural form of an adjective meaning “royal,” and stands here in apposition to “mules.” Together, these words probably mean “royal steeds.” The word translated “dromedaries” is also of uncertain meaning. According to some it may mean “royal stud” or perhaps “thoroughbred.” The RSV rendering of the latter part of v. 10 approximates the sense of the original words according to the suggestions here made: “mounted couriers riding on swift horses that were used in the king’s service, bred from the royal stud.”

11. Together. Cooperative effort on the part of the Jews would make of them a formidable force. The Jews have sometimes been spoken of as aggressors on the 13th of Adar, but of this there is no evidence. The edict clearly allowed them to stand only on the defensive.

To destroy. Compare the words of Haman’s decree (ch. 3:13). Mordecai’s decree granted equal rights to the Jews by according them every opportunity to protect themselves.

The spoil. That is, the property. The former edict had given the same permission to the Jews’ enemies (ch. 3:13).

13. The copy. Verse 13 is practically identical with ch. 3:14, which speaks concerning Haman’s decree.

14. Mules and camels. See on v. 10. This verse repeats ch. 3:15, with a slight addition. The posts bearing Mordecai’s decree were to be “pressed on” with greater urgency than those bearing Haman’s decree, perhaps in the fear that, in some instances, enemies of the Jews might take advantage of the provisions of Haman’s decree in advance of the time designated for their execution.

15. Royal apparel. The Persian monarch is said to have worn a purple robe and an inner vest of purple spots. Usually the robes of honor that he gave away were of other colors but of a single tint throughout. The one given to Mordecai seems to have been like that of the king.

A garment. Probably “a mantle” (RSV). There is some question as to what is meant by the term here translated “garment.” Some of the best authorities think that reference is made to a long, flowing outer garment.

Shushan rejoiced. That is, in contrast to the perplexity occasioned by the first edict (see ch. 3:15). This may infer that the Persians, in general, sympathized with the Jews. Perhaps, too, other national minorities also disliked the first edict, which set a precedent that might mean their own ruin at a future time.

17. Became Jews. That is, they applied for and were granted the full status of Jewish proselytes. Compare the attitude of some of the Egyptians toward the Hebrews at the time that they left Egypt (see Ex. 12:38).

1. Power. Or, “mastery,” as in Dan. 6:24.

2. Gathered. In harmony with the first provision of the edict.

In their cities. That is, wherever there were Jews.

Sought their hurt. The defensive character of the action of the Jews is emphasized. It was only against those who were known to be their enemies that they lifted so much as a finger.

3. Rulers. Or, “princes.” The “lieutenants” were the satraps (see on ch. 3:12), each in charge of several provinces. The “deputies” were provincial “governors.”

Officers of the king. Literally, as in the margin, “those which did the business that belonged to the king.”

Helped the Jews. That is, “supported” or “upheld” the Jews, by means of moral support and perhaps armed force as well.

Fell upon them. Better, “had fallen on them.” Mordecai’s position had become known.

6. In Shushan the palace. This may refer either to the upper city, where the palace was situated, or to the vicinity of the palace, if not within its precincts. The palace hill covers more than 100 acres, of which the palace occupied nearly 20 acres (8.1 hectares). On this hill are the remains of residences as well as of the palace itself. The area was probably densely populated.

10. The ten sons of Haman. It is interesting to note that the names of Haman’s ten sons are Persian.

The spoil. The Jews sought to make it clear that they were not motivated by a desire for acquiring the spoil of their enemies.

11. The number of those. In ancient wars it was customary for the number of the slain to be carefully recorded. It would seem that on this occasion only a rough calculation was made; still, the king took care to be informed on the matter.

12. What have they done? Not a question, but an exclamation, as if the king had said: “What then have they done in the rest of the king’s provinces!” How many must have been slain elsewhere if 500 were slain in Shushan alone.

13. Let it be granted. Why Esther asks for another day of slaughter is not clear. Nevertheless, she is not likely to have made this request without first consulting Mordecai, who certainly had means of knowing how matters stood. As chief minister over the whole nation, Mordecai probably knew that many foes of his people were still alive, and feared they might secure revenge. There is nothing to suggest that he was actuated by a blind spirit of revenge.

15. For the Jews. Rather, “So the Jews.”

16. Stood for their lives. As provided in the edict (see ch. 8:11).

Had rest. That is, victory over their enemies. The Jews could now rest from their defensive efforts, without fear of reprisal.

Seventy and five thousand. The LXX has 15,000. The Hebrew may perhaps be translated “1,075.” The smaller number is the more probable. See pp. 122, 123.

19. The Jews of the villages. This verse might better read, in part, “the Jews of the country, who dwelt in the country towns.”

20. Mordecai wrote. It would seem that Mordecai first wrote to the provincial Jews, suggesting to them the future observance of two days of Purim instead of one, a custom they had first followed. He explained the reason for the suggestion of two days, without at first issuing a specific order. Finding his proposal well received (vs. 23-27), he sent a second letter with “all authority” (literally, “all strength”), enjoining the observance of the two days (v. 29).

22. From sorrow to joy. This was the keynote of the days of Purim, the dominating idea, to which all else was secondary and subordinate—sorrow turned into joy. This spirit still marks the celebration of Purim.

26. Purim. The Jews took the Persian word pur, “lot,” and gave it a Hebrew plural. They may have chosen to use the plural form of the word because Haman cast lots repeatedly (ch. 3:7), or because the Jews celebrate the festival on two successive days.

They had seen. Mordecai’s arguments have been confirmed by their own personal experience, by the recollection of what “had come unto them.”

28. These days of Purim. The universal adoption of the Purim festival by the Jewish nation is a curious fact. Joiakim, the high priest at that time, must have given his approval to the feast from the first and incorporated it into the ecclesiastical calendar of the nation, or it would scarcely have become universal. It must have been by ecclesiastical, not by civil, command that the festival became obligatory. The Jews of the time resolved that the observance should be perpetual. Even today the feast is celebrated by Jews everywhere.

29. With all authority. Literally, “with all strength.”

This second letter. The first letter was the one mentioned in vs. 20-26. A second letter is now issued, “confirming” the observance. It went forth not as an edict, or in the king’s name, but as a letter in the names of Esther and Mordecai.

30. He sent the letters. Literally, “he sent letters,” or possibly, “letters were sent.” These were informal letters containing greetings “of peace and truth” (v. 30) and of fastings and lamentations (see v. 31).

32. The decree of Esther. Preferably, “a commandment of Esther.” Some further document, something in addition to the joint letter of Esther and Mordecai, seems intended.

The book. Possibly the canonical book of Esther.

1. A tribute upon the land. Darius Hystaspes had been the first Persian monarch to levy universal taxes; but Xerxes (Ahasuerus) distinguished himself as a great raiser of tribute (see Dan. 11:2). The tribute would have to be adjusted from time to time, and Xerxes would be in dire need to raise taxes after his return from the disastrous campaign against Greece.

The isles. Or, “the coastlands,” in this case the maritime provinces bordering on the Mediterranean and the Aegean. These were occupied for a considerable time by Persian garrisons, even after the debacle in Greece, and would be included in any assessments Xerxes made. He may have continued to levy an assessment on the Aegean Islands, even though unable actually to collect it.

2. Kings of Media and Persia. It is striking that the author of the book of Esther recognizes the intimate connection between the two Iranian empires. One book, he observes, contains the records of both. Here Media is placed before Persia, on chronological grounds, because Median history antedated Persian history and was therefore accorded greater emphasis in the early part of “the book of the chronicles.”

3. Next unto king Ahasuerus. As grand vizier, or prime minister.

Accepted. Or, “popular with” (RSV).

The wealth. That is, “the welfare” of the Jews.

His seed. Here, probably, all Jews.

1. Uz. This geographical location has not been positively identified. According to Lam. 4:21 “the land of Uz” in Jeremiah’s day was either equated with Edom, or else the “daughter of Edom” was dwelling away from home in a land that perhaps had been conquered by Edom. The latter is probably correct, for “the land of Uz” and Edom are separately listed in a long catalogue of nations that were to suffer divine vengeance (Jer. 25:20, 21). However, the scant Scriptural data regarding the residence of Job’s companions, Eliphaz, Bildad, and Zophar (Job 2:11), seem to indicate that they came from somewhere in the vicinity of Edom. For example, Eliphaz was a Temanite. Edom and Teman are listed in a way that closely connects the two (see Jer. 49:7, 20; Eze. 25:13; Amos 1:11, 2; Obadiah 8, 9). Bildad’s tribe, comprising the Shuhites, probably sprang from Keturah, Abraham’s concubine (Gen. 25:2). Buz, the home of Job’s fourth companion, Elihu (Job 32:2), is also connected with Tema, Eliphaz’ home town (see Jer. 25:23).

Despite these evidences that point toward the Edomite area as the location of Uz, other factors have led some to different conclusions. The LXX for Uz has Ausites, said to be an area in the northern part of the Arabian Desert between Palestine and the Euphrates River. Gesenius defends this locality as the Uz of Job 1:1. Its proximity to Chaldea, whence the marauding bands came that carried away Job’s camels (v. 17), tends to give credence to this theory. On the other hand, the testimony of the LXX cannot always be relied on, as, for example, the statement in the appendix to the LXX of Job which claims that Job was one of the kings of Edom.

Other traditions, preserved by the Arabs, place Uz in the vicinity of Damascus. In fact, a location 40 mi. southwest of Damascus still bears the name Deir Eiyub, perpetuating the name of Job. This location and the north Arabian location have been defended inasmuch as Job is spoken of as the greatest of the “men of the east” (v. 3). It is assumed that this term applies to territory east of Palestine. The vicinity of Edom thus would not qualify geographically. On the other hand, if we take the position that Moses is the author of the book (see Introduction, p. 493), his geographical orientation may have been that of Egypt or Midian rather than Palestine.

There is little further in the book itself to aid in identifying Uz. Job’s sons and daughters lived in an area where a “great wind from the wilderness” struck them (v. 19). They lived in a cultivated area where “oxen were plowing, and the asses feeding beside them” (v. 14). The home of Job was in or near a city (ch. 29:7). The picture, fragmentary as it is, seems to be that of a marginal area of farms and cities on the edge of a desert. Such a situation would not be uncommon in many parts of the East.

Job. Heb. ’Iyyob, which some regard as from the root ’ayab, meaning “to be hostile,” “to treat as an enemy.” Hence “Job” may mean “the assailed one.” Gesenius suggests that the primary idea of ’ayab may be that of breathing, blowing, or puffing upon anyone, as expressive of anger or hatred. However, it cannot be established that the name “Job” comes from this root. Nevertheless, it is not uncommon in the Scriptures for a man’s name to describe his major characteristic. These names were bestowed, doubtless, in later life, as was the name “Israel” (Gen. 32:28). The name “Job” is unknown elsewhere in Hebrew literature, but occurs in the Amarna Letters of the 14th century b.c., under the form Ayyâb. The name is also attested in cuneiform documents from Mari, where it is written Ayyâbum. The “Job” of Gen. 46:13 is not from the Heb. ’Iyyob but from Yob.

In Rock Creek Cemetery in Washington, D.C., is the famous statue of grief by Augustus Saint-Gaudens. It is intended to be an embodiment of all human grief. Regarding it a French critic said, “I know of no work so profound in sentiment, so exalted in its art, and executed by methods so simple and broad.” The Bible has its “embodiment of grief” in the person of Job. Paraphrasing the art critic, there is nothing more profound in sentiment or more exalted in its art than this book.

Perfect. Heb. tam. This word does not necessarily imply absolute sinlessness. It signifies, rather, completeness, integrity, sincerity, but in a relative sense. The man who is “perfect” in the sight of God is the man who has reached the degree of development that Heaven expects of him at any given time. The Hebrew term tam is equivalent to the Greek teleios, which is often translated “perfect” in the NT but which is better translated “full grown” or “mature” (see 1 Cor. 14:20, where teleioi is translated “men” in contrast with “children”). It is difficult to find one word that is adequate as a translation of tam. Some translators, following the LXX, have used the word “blameless.” This does not seem sufficient to imply the positive connotation of wholeness and entirety present in tam.

Upright. Heb. yashar, “straight,” “level,” “just,” “right.”

Feared God. A common Biblical expression denoting loyalty and devotion to God. Here a contrast is intended between Job, who was true to God, and those who were worshipers of other deities.

Eschewed. Literally, “turned aside.” The idea is that of avoiding evil, turning away from it as from the presence of danger. The four ideas included in this verse are not mere repetitions to impress upon the reader that Job was a good man. Rather, they complement one another in forming a total picture of an outstanding character.

3. Substance. Heb. miqneh, “cattle,” from the root qanah, “to acquire property.” The wealth of the East was largely counted in terms of cattle.

Sheep. Heb. so’n, a word referring to both sheep and goats. These animals provided food and clothing.

Camels. These made commerce possible with remote areas.

Asses. The usual domestic beasts of burden.

Great household. The many servants who performed the labor.

4. Feasted. Literally, “made a banquet.” The Hebrew word for “banquet” comes from a root meaning “to drink,” thus indicating an occasion for drinking.

His day. Many have conjectured that this expression might refer to birthdays, drawing the inference from ch. 3:1, where Job is said to have “cursed his day.” Others have imagined that these sons and daughters feasted every day and that this description is symbolic of their wealth. Still others have thought that the customary feast days are alluded to. The matter cannot be decided with finality.

5. Were gone about. Or, “had made the round,” or “completed the circle.” The picture is that of a cycle of days, following each other in rotation.

Sanctified them. As the patriarchal priest of the household, he “consecrated” his children. It seems that Job summoned his children to appear at his house, where some form of religious ceremony was conducted.

My sons have sinned. The sons apparently were living lives of carefree luxury. Job, in his spiritual sensitivity, recognized their dangers, and implored divine forgiveness in their behalf. The sin that Job feared in his sons, strangely enough, was the same sin that he himself was later tempted to commit. They were tempted by ease; he was tempted by hardship.

Cursed. Heb. barak, more than 200 times translated “to bless.” But here and in Job 1:11; 2:5, 9; 1 Kings 21:10, 13, the required meaning seems to be the exact opposite. Rather than to assign directly to barak opposite meanings, many scholars prefer to regard the use here as a euphemism. Others translate barak by its usual meaning “to bless” and translate ’Elohim “gods” instead of “God,” thus implying that the sons blessed false deities. It appears, however, that “curse” is intended and that ’Elohim means the true God. Words with exactly opposite meanings are found also in other ancient languages such as Egyptian.

Continually. Literally, “all the days.” Though a man of wealth and influence, Job did not permit his responsibilities to diminish his concern for his children, whom he continually held before his God.

6. There was a day. Jewish tradition suggests that this “day” was the Jewish religious New Year. Some Christian interpreters see in this phrase the yearly day of judgment. There is no need to have this day synchronize with any human festivity. It seems unnecessary that God’s appointments with His celestial beings should fit into earthly calculations. The phrase obviously implies that the meeting was held at God’s appointed time (see ch. 2:1).

Sons of God. The LXX translates the phrase, “angels of God.” Evidently angels are meant (see DA 834; GC 518; 6T 456). Angels, like men, are created beings (Col. 1:16), and in this sense sons of God.

Before the Lord. The place is not specified and hence cannot be known. It does not appear reasonable that the scene took place in heaven itself, for Satan was excluded from its precincts (Rev. 12:7-9; SR 26, 27). He did have a degree of access to other worlds (see EW 290).

Satan. Heb. haśśatan, literally, “the adversary.” From this comes the verb ́satan, “to be an adversary” or “to act as an adversary.” Verb and noun occur together in Zech. 3:1, which reads literally, “the adversary standing at his right hand to oppose him.” The English word “Satan” comes directly from the Hebrew. Satan is not one of the “sons of God.” He came among them, but he was not one of them (see GC 518).

7. Going to and fro. Heb. shut, “to go about” or “to rove about.” For example, the word is used to describe the search for manna (Num. 11:8), the taking of a census (2 Sam. 24:2), and the search for a good man (Jer. 5:1).

Walking up and down. Compare the expression, “Your adversary the devil … walketh about, seeking whom he may devour” (1 Peter 5:8).

9. For nought. Heb. chinnam, “gratis,” “for nothing,” “unreservedly,” “in vain.” The same word is used in ch. 2:3, where the Lord said to Satan, “thou movedst me against him, to destroy him without cause”; and again in ch. 9:17, where Job complains that God multiplied his wounds “without cause.”

Satan insinuated that Job served God from selfish motives—for the material gain that God permitted to accrue as an inducement and a reward for his service. He attempted to deny that true religion springs from love and an intelligent appreciation of God’s character, that true worshipers love religion for its own sake—not for reward; that they serve God because such service is right in itself, and not merely because heaven is full of glory; and that they love God because He is worthy of their affections and confidence, and not merely because He blesses them.

10. About his house. Satan mentions three items that are protectively hedged in: Job himself, his house, and his possessions. Misfortune struck, first his possessions (vs. 15-17), then his house (vs. 18, 19), and finally Job himself (ch. 2:7, 8).

Substance. Heb. miqneh. See on v. 3.

Increased. Heb. paraṣ, “to break through,” “to burst out.” Paraṣ is used in the expression “thy presses shall burst out with new wine” (Prov. 3:10). Job’s prosperity was phenomenal.

11. But. Heb. ’ulam. A strong adversative to emphasize the contrast between Job’s present felicity and his predicted attitude under adversity. The Hebrew may be translated emphatically, “surely he will curse thee.” See on v. 5 regarding “curse” as a translation of barak.

12. In thy power. God accepted the challenge. He lifted His protection from Job’s possessions, permitting Job to demonstrate that he was equal to the test. The Lord desired to show that men will serve Him from pure love. It was necessary to prove Satan’s sneer unjust. Yet through it all God would overrule for purposes of mercy (see DA 471).

13. There was a day. See on v. 6; cf. ch. 2:1. These three passages, introduced by the same time clause, present the setting for three successive scenes. The first and third of these scenes took place at an unknown site, perhaps in the celestial realm (see on v. 6), the one now under consideration, on earth. The scene opens with one of the customary feasts of Job’s children, this time at the home of the oldest brother. The lives of the children are carefree and happy, the life of Job, tranquil.

14. Were plowing. This indicates that the day was not a general holiday.

15. The Sabeans. Perhaps descendants of Cush (Gen. 10:7), or of Abraham by Keturah (Gen. 25:3). The Sabeans have been identified as living in various sections of Arabia. Hence the location of the land of Uz (see on v. 1) cannot be determined by locating the Sabeans.

16. The fire of God. The LXX omits “of God.” This fire is considered by many commentators to be lightning, but such an assumption is not necessary. Whatever the destructive agent was, the ancients would regard it as coming from God. The facts of the great controversy, so strikingly demonstrated in the present experience, were not understood, and men attributed to God that which was often the work of the adversary. Even with the mischievous devices of Satan revealed, acts that God permits are often attributed to God.

17. The Chaldeans. Heb. Kaśdim. The LXX reads “the horsemen,” but this is probably interpretative to indicate that the translators thought the roving bands of Kaśdim used cavalry.

Fell upon. Or, “made a raid upon.” Such raids have always been common in Arabia and other parts of the Near East.

19. From the wilderness. Literally, “from beyond the wilderness.” The expression seems to describe a wind sweeping across the desert and coming with full force upon the inhabited area. The first and third tragedies were perpetrated by rapacious men—the Sabeans and the Chaldeans. The second and fourth tragedies resulted from fire and wind—agencies beyond human control.

Young men. Heb. ne‘arim, literally, “boys,” “youth.” Ages from infancy (Ex. 2:6) to young manhood may be comprehended. Ne‘arim is translated “servants” In Job 1:15, 16, 17. In v. 19 it includes the sons and daughters (v. 18) and the servants who attended them.

Job was given no opportunity to recover his equilibrium between blows. The poignancy of the tragedies were accentuated by the ruthless timing of the events. In a few short minutes his world collapsed.

20. Rent his mantle. The customary gestures of grief (see Gen. 37:29, 34; 44:13; 1 Kings 21:27; Isa. 15:2; Jer. 47:5).

Worshipped. Heb. shachah, “to bow down,” “to prostrate oneself.” Job might have cursed the Sabeans and the Chaldeans. He might have cursed the fire and the wind. He might have cursed the God who allowed such catastrophes. Instead, he “worshipped.” Compare the experience of David, who, after the death of his child, “came into the house of the Lord, and worshipped” (2 Sam. 12:20).

21. Return thither. The language here must not be forced. It is poetry, not prose. It is simply a poetic way of saying that man leaves this world as naked and helpless as he entered it. Job was not here speaking in the technical language of theology or metaphysics or physiology.

The Lord gave. This statement has become the classic expression of Christian resignation. Ever since the Fall, Satan has maligned God’s character. Worse still, he has sought to make it appear that the evil deeds he has done should be charged against God (see GC 534).

Blessed. Job’s conduct was a dramatic denial of Satan’s insinuation (v. 11). To the question, “Does Job fear God without regard for selfish gain?” Job gave the answer “Yes.” Satan was perplexed. He had seen many who would have cursed God under similar circumstances—but Job’s attitude was inexplicable.

Fire raged over the parish of a German pastor, laying in ruins his home and the homes of his people. Then death claimed his wife and children. Disease laid him prostrate; then blindness overtook him. Under this avalanche of trouble, he dictated these words:

“My Jesus, as Thou wilt;

O may Thy will be mine!

Into Thy hand of love

I would my all resign.”

22. Nor charged God foolishly. The expression in Hebrew is idiomatic. Literally, “did not ascribe to God tiphlah.” Tiphlah seems to refer to that which is out of harmony with the character of God. In his reaction to the initial tragedy, Job said nothing he need later regret; he did not stoop to self-pity or melodramatic mourning; he kept his head when lesser men would have disintegrated under the staggering blows.

1. To present themselves. See on ch. 1:6.

2. Going to and fro. See on ch. 1:7.

3. An upright man. See on ch. 1:1, 7.

Integrity. Heb. tummah. This word comes from the same root as the word translated “perfect” in this verse, and in ch. 1:1, 8. The idea is that of completeness (see on ch. 1:1).

To destroy him. Literally, “to swallow him up,” “to engulf.” The LXX for “him” reads “his possessions.”

Without cause. Heb. chinnam. Translated “for nought” (see on ch. 1:9).

4. Skin for skin. This expression has provoked much discussion among commentators. The saying, evidently proverbial, may have had its origin in the language of barter or exchange, signifying that a man would give up one thing for another, or one piece of property of less value in order to save a greater. In like manner he would be willing to surrender everything, in order that his life, the most valuable object, might be preserved. Satan is trying to show that a test of sufficient severity had not been imposed on Job to reveal his actual character. He advances the theory that every man has his price. Job’s integrity had demonstrated that a man may lose his property and still serve God; but Satan was not willing to admit that a man will maintain his loyalty to God if his life is placed in jeopardy. Compare Matt. 6:25.

6. Save. Heb. shamar, “to keep,” “to watch,” “to preserve.”

Life. Heb. nephesh, frequently translated “soul,” but here the meaning of physical life is definitely intended.

7. Boils. Heb. shechin, from a root that means, “to be hot,” “to be inflamed.” The word is used for the boils of the Egyptian plagues (Ex. 9:9), the eruptions of leprosy (Lev. 13:20), and for Hezekiah’s disease (2 Kings 20:7). The same disease may not be described in every case. Many have attempted to diagnose Job’s disease from the various symptoms indicated (Job 7:4, 5, 14; 17:1; 19:17-20; 30:17-19, 30). Some have assumed that Job’s boils were the purulent skin tumors commonly known today. Others have thought that Job was afflicted with elephantiasis. This disease takes its name from the appearance of the affected parts, which are covered with a knotty and fissured bark like the hide of an elephant. It is precarious to try to diagnose the disease of a man who lived 3,500 years ago, when our only information consists of a few nontechnical observations recorded in a book that is largely poetic. In the first place, it cannot safely be assumed that all the diseases of today are identical with those of Job’s day. Second, the symptoms are too vague to warrant a conclusion. Third, it is not even certain that Satan’s affliction of Job followed the plan of any then-known or now-known disease. It is sufficient to see Job as a great sufferer without trying to diagnose his specific ailment.

8. A potsherd. A piece of broken pottery, evidently used to relieve the violent itching, and perhaps to remove the discharge and crust from the eruptions.

Sat down among the ashes. A customary symbol of grief (see Isa. 58:5; Jer. 6:26; Jonah 3:6). For this clause the LXX reads, “sat upon a dung-heap outside the city,” but this translation may be interpretative.

9. His wife. The Targum gives her name as Dinah, from which some have concluded that Job was the son-in-law of Jacob. This is, of course, only tradition.

Integrity. See on ch. 2:3.

Curse God. Job’s wife tries to persuade Job to do what Satan wanted him to do. She says in effect, “What good is your virtue doing you? You might as well curse God and take the consequences.” The LXX greatly enlarges the speech of Job’s wife: “And when much time had passed, his wife said to him, How long wilt thou hold out, saying, Behold, I wait yet a little while, expecting the hope of my deliverance? for, behold, thy memorial is abolished from the earth, even thy sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows; and thou thyself sittest down to spend the nights in the open air among the corruption of worms, and I am a wanderer and a servant from place to place and house to house, waiting for the setting of the sun, that I may rest from my labours and my pangs which now beset me: but say some word against the Lord, and die.”

The origin of the above statement is uncertain. It is not in any Hebrew manuscript now extant, and there are reasons for doubting whether it was in the earliest manuscripts of the LXX.

10. Foolish. Heb. nebalah. Not weakness of reason but religious and moral insensibility.

Receive evil. Here, again, is the complete resignation previously expressed in ch. 1:21. Job’s question may be paraphrased as follows, “Should we receive all God’s benefits as a matter of course and then complain when He sends affliction?”

11. Eliphaz the Temanite. See on ch. 1:1. One of Esau’s sons was named Eliphaz. He, in turn, had a son named Teman (Gen. 36:11). Teman is named as a geographical location connected with Edom in Jer. 49:7; Eze. 25:13; Amos 1:11, 12; Obadiah 8, 9. There seems to be no definite information as to what part of Edom was the home of the Temanites.

Bildad the Shuhite. Commentators have connected Bildad with Shuah, the brother of Midian (Gen. 25:2), whose descendants were believed to have lived somewhere in the Edomite area. However, the inscriptions now point to Shûkhu on the middle Euphrates as the likely origin of Bildad.

Zophar the Naamathite. The name Zophar is otherwise unknown. There was a town of Naamah in southwest Judah (Joshua 15:41) to which Zophar may have belonged.

Made an appointment. The circumstances here mentioned suggest the lapse of considerable time since the calamities had overtaken Job. It would take time for word of his plight to reach these three friends. Then there had to be further time for the three men to communicate with one another and make their appointment. After that they had to travel to Job’s home in the land of Uz. This passage of time helps to explain Job’s change of attitude from the calm resignation of ch. 2:10 to the deep discouragement of ch. 3. The initial blows of tragedy appeared not to be as damaging to Job’s morale as were the weeks of constant suffering of body and distress of mind that followed.

To mourn. Literally, “to shake the head as an expression of pity,” “to make gestures of grief.” Sometimes translated “to bemoan” (Job 42:11; Jer. 15:5; Jer. 16:5; etc.).

To comfort. Heb. nacham, related to a cognate Arabic root meaning “to breathe heavily.”

12. Knew him not. Job was so marred by his affliction that he was not recognizable. His friends could not control their emotions when they saw his condition. They not only wept, which is the natural reaction to sorrow; they also observed expressions of grief customary in the East—tearing their robes and sprinkling dust or ashes on their heads (see Joshua 7:6; 1 Sam. 4:12).

13. None spake a word. Some have observed that among the Jews and among Orientals generally it was a matter of decorum, dictated by a fine and true feeling, not to speak to a person in deep affliction until he gave an intimation of a desire to be comforted. If so, then as long as Job kept silence, his friends would refrain from conversation.

Unto him. This statement implies that they were free to discuss matters between themselves or with the servants who attended Job.

Grief. Literally, “pain,” either physical or mental. Here probably both.

1. Cursed his day. The word translated “cursed” is from qalal, a common term for cursing, and not barak as in chs. 1:5, 11; 2:5, 9 (see on ch. 1:5). The passing weeks had apparently reduced Job from an attitude of calm resignation to one of deep despair. Compare Jeremiah’s cursing of the day of his birth in similar language (Jer. 20:14-18).

2. Spake. Heb. ‘anah, generally translated “to answer.” Here it means “to respond to an occasion,” “to speak in view of circumstances” (see Deut. 26:5; Isa. 14:10; Zech. 3:4). This verse ends the prose introduction to the book of Job.

Chapter 3:3-26 presents the first poem. It is divided into the three stanzas, vs. 3-10; 11-19; and 20-26. In the first stanza Job curses the day of his birth and the night of his conception. In the second he expresses the wish that he had died before birth. The third stanza asks the question, Why does God compel men to live when they would rather die? His execrations are solemn, deep, and sublime. These poetic statements do not lend themselves to minute technical analysis. Job is not presenting logic. Rather, he is pouring out the impassioned feelings of a suffering soul.

Let the day perish. A poetic way of saying, “I wish I had never been born.” “Day” is here personified.

The night. “Night” is also personified. A simpler rendering would be “the night which said” (see RSV).

Man child. Heb. geber, “a man,” emphasized as being strong, distinguished from women and children. It is not the ordinary word to designate the male sex, which would be zakar. Geber is here poetically employed. As the announcement of the conception is made by the personified “night,” so the individual who was conceived is considered, not in the ordinary sense of a child, but as the man Job eventually was to become. The LXX makes the night that of Job’s birth rather than that of his conception. The reason is presumably to avoid the difficulty of announcing the sex of the child on the night of conception. However, by poetic fancy such knowledge is here ascribed to the night.

4. That day. Verses 4 and 5 curse the day of birth, vs. 6-10 the night of conception.

Darkness. The most dramatic curse that could be pronounced upon a day, because darkness is the opposite of day.

Regard it. Literally, “inquire after it.” God is the One who gives to the day its light. He is now called upon to pass it by.

Light shine. Emphasis is achieved by the reiteration.

5. The shadow of death. Heb. ṣalmaweth. Some scholars change the vowel pointings to read ṣalmuth, and translate it “deep darkness” (see RSV). Ṣalmuth is regarded as the strongest word in the Hebrew language expressing the idea of darkness (see Job 10:21, 22; 12:22; 16:16; 24:17; 34:22; Isa. 9:2; Jer. 2:6; Amos 5:8). Other scholars see insufficient reason for departing from the traditional vowel pointings, which are supported by the LXX, and retain the translation “shadow of death.”

Stain. From the Heb. ga’al, “to redeem,” “to act as kinsman.” Here probably in the sense of “to claim.” The word also has the meaning, “to stain” or “to pollute.” Both meanings give sense to the passage, but the former gives the more vivid imagery. The night, as next of kin to the day, would immediately upon the arrival of day claim it for itself. For a discussion of the meaning of ga’al in this sense see on Ruth 2:20.

Cloud. Let clouds, condensed, compacted, heaped together, settle down upon it. This is another way of expressing the idea of darkness that the poet is endeavoring to stress.

Blackness of the day. Probably a reference to eclipses, tornadoes, or sandstorms such as would darken a day.

6. That night. The night of Job’s conception (v. 3).

Darkness. Heb. ’ophel, sometimes used to express the darkness of the underworld (see ch. 10:22).

Be joined. Literally, “rejoice.” The translation “be joined” requires a change of vowels in the Hebrew verb. Such a change is supported by Symmachus’ version of the LXX. However, the literal rendering is perfectly intelligible, and there seems to be insufficient reason to depart from it.

Let it not come. Job would banish from the records the night of his conception.

7. Solitary. Literally, “barren,” “hard,” “sterile.” Let that night be as destitute of good as a bare rock is of verdure.

8. Let them curse. This is a very puzzling text. Many commentators believe that Job was invoking the aid of sorcerers, “cursers of the day,” individuals who claimed to be able to bring curses on specific days. If this interpretation is correct, it does not follow that Job believed in such sorcerers. He merely recognized their existence, and in the language of poetry, he wished that there might be heaped on the night of his conception not only real evils but those that were imaginary. Clarke sees in the “cursers of the day” those who detest the day—those who hate daylight, such as adulterers, murderers, thieves, and bandits, for whose practices the night is more fitting.

Mourning. Literally, “leviathan.” The sentence should read, “who are ready to rouse up leviathan.” Those who apply the first line of the verse to the sorcerers see in the added line a further reference to the power of these sorcerers to rouse up leviathan. Ancient mythology had a great dragon who was the enemy of the sun and moon, and who was supposed to have power over eclipses. It seems unreasonable to believe that Job had any faith in such powers. If he is referring to mythology, he is doing so only to provide a vivid poetic figure.

9. Stars of the twilight. The word “twilight” may refer either to evening or to morning twilight; here, to the latter.

Dawning of the day. Literally, “eyelids of the dawn.”

10. My mother’s womb. Literally, “my womb,” that is, the womb that bare me. The night is here pictured as having the power to prevent conception.

11. Why? A repeated question of Job as it is of all sufferers throughout the ages. But in this case, Job is not asking why he was caused to suffer; he asks, rather, why he did not die in infancy. He is not so much seeking an answer as he is expressing his deep despair.

Give up the ghost. Literally, “die,” or “expire.” The expression “to give up the ghost” is an interpretative translation reflecting the theology of the translators regarding the nature of man. In most instances the expression translates a Hebrew or Greek word meaning simply “to expire” (see Gen. 25:8, 17; 49:33; Mark 15:37; Acts 5:5, 10). On the other hand “to give up the ghost [spirit]” is a literal translation of the Greek in Matt. 27:50.

12. Prevent. The word carries the obsolete meaning, “to anticipate,” or “to go before” (see 1 Thess. 4:15). A better translation of the form of the Hebrew verb here used would be “to meet,” “to confront,” “to receive.” Job was probably asking, “Why did my mother take me onto her lap?”

13. Slept. Job pictures death as quiet, restful sleep (see Ps. 13:3; John 11:11; 1 Cor. 15:51; 1 Thess. 4:14). He is not in this present passage looking forward to the life following the resurrection. He is simply contrasting his present sufferings with the repose he might enjoy if he were dead.

14. With kings. Job contrasts his miserable condition with the dignity of death. His thought has been well expressed in Bryant’s “Thanatopsis”:

“Yet not to thine eternal resting-place

Shalt thou retire alone, nor couldst thou wish

Couch more magnificent. Thou shalt lie down

With patriarchs of the infant world—with kings,

The powerful of the earth—the wise, the good,

Fair forms, and hoary seers of ages past,

All in one mighty sepulcher.”

Desolate places. Brevity makes the discovery of the exact meaning of this expression difficult. Some see in the clause the idea of kings building monuments for themselves by rebuilding ruined, desolate cities (see Isa. 61:4; Eze. 36:10, 33; Mal. 1:4); others, the erecting of edifices that have since become desolate. Others believe that the term is an ironical designation of splendid palaces which, notwithstanding their grandeur, must at last fall in ruins.

16. Hidden untimely birth. Previously Job had asked, “Why did I not die at birth?” (see on v. 11).

17. Troubling. Literally, “raging,” “excitement.” The word describes the unrest, the agitation, the inward raging, that characterize the wicked. The word comes from a Hebrew root meaning “to be agitated,” “to quiver,” “to quake” (see Deut. 2:25; Prov. 29:9; Isa. 5:25). Job 3:17-19 does not refer to the future life. It describes the oblivion of the grave. The agitation, the weariness, the galling servitude of life, are swallowed up in dreamless sleep. While this is a beautiful thought, the Christian must see beyond the grave to the resurrection and immortality. Job later expresses this greater hope (ch. 14:14, 15).

18. Prisoners. Or, “bondmen.” Here those who work at enforced labor and are constantly under the lash of the “oppressor” are indicated. The word translated “oppressor” is the one rendered “taskmaster” in Ex. 3:7; 5:6, 10, 13, 14.

19. The small and great. The equality of all ages in death is beautifully portrayed in Bryant’s “Thanatopsis”:

“… As the long train

Of ages glides away, the sons of men,

The youth in life’s green spring, and he who goes

In the full strength of years, matron and maid,

The speechless babe, and the gray-headed man—

Shall one by one be gathered to thy side,

By those, who in their turn shall follow them.”

20. Wherefore? More simply, “Why?” This expression introduces the third stanza of Job’s lament. He has been meditating on the quiet serenity of death. Now his thoughts return to his own misery, and he repeats the age-old question, “Why?” The stanza is the picture of a man earnestly longing for death, but doomed to live on and on. The experience has its modern counterpart in the cancer sufferer who wastes away during long, agonizing, futile months before death ultimately provides release. Now, as then, the question is often asked, “Why?”

Light. See v. 16. Light seems to be used here as a figure of life.

Bitter in soul. Heb. mare nephesh. The combination of these Hebrew words is variously translated: “angry” (Judges 18:25), “in bitterness of soul” (1 Sam. 1:10), “discontented” (1 Sam. 22:2), “soul [was] grieved” (1 Sam. 30:6), “chafed in [their] minds” (2 Sam. 17:8). The expression here is plural. Job is thinking, not alone of himself, but of other sufferers as well.

23. Hid. Job feels thwarted. He knows not what way to turn.

Hedged in. Satan had claimed that God had built a hedge of protection around Job (ch. 1:10). Now Job claims that God has built a hedge of affliction about him.

24. Before I eat. Literally, “before my bread.” The meaning is uncertain. Some translate the phrase, but with doubtful authority, “instead of my food.” Others have suggested the following readings: “takes the place of my daily food,” “in the manner of my food,” “when I begin to eat.” Some have supposed that Job’s condition made eating painful; others that sighing was as constant as his daily food. The poetic nature of the passage makes the latter explanation seem more probable.

Roarings. Or, “groanings,” “sighings.” These expressions of Job’s grief are like a continuous stream of water.

25. The thing. Does this imply that Job had harbored a fear of disaster before trouble struck him? This deduction is not necessary. Translated literally, the text reads: “For I fear a fear, and it cometh upon me; and that which I dread cometh unto me.” It seems that Job is describing his experience after his troubles began. Each catastrophe increases his fear of further trouble; and in each case, so it appears, further trouble comes.

26. Trouble. See on v. 17.

It must not be concluded that Job’s statements of ch. 3 represent a laudable reaction to calamity. This poem contains much of complaint and bitterness that, under the circumstances, may be forgiven but not approved. The fact that Job did complain of his lot makes him seem closer to humanity than if he had been unperturbed by his misfortunes. Job was spiritually great, not because he was never discouraged, but because he eventually found his way out of discouragement. If we wish to see a perfect example of fortitude under suffering, we must look at Jesus, not at Job. Job, in his suffering, cursed the day of his birth; Jesus said, “For this cause came I unto this hour” (John 12:27). In this world of sin perfection of character comes only through suffering (see on Heb. 2:10; 1 Peter 4:13).

1. Eliphaz. The first of the friends to reply to Job. His statements are more profound than those of his companions. Perhaps he was the oldest of the group. He summarizes with great clarity the prevailing attitude current in his day regarding the relationship between suffering and sin. There is some truth in Eliphaz’ speech. He reveals keen insight, but he lacks warmth and sympathy, and completely misses the mark in his appraisal of Job’s situation. Eliphaz is an example of how sincere people who fail to understand God and His attitude toward man may mishandle profound truths.

2. Assay to commune. Eliphaz begins his speech with a question. Such a form is frequently used in Job (see chs. 8:2; 11:2; 15:2; 18:2; 22:2). It is difficult to be sure whether the tone of Eliphaz’ question is apologetic or mildly sarcastic.

Grieved. Literally, “be wearied,” “be impatient.” The same word is translated “faintest” in v. 5.

Withhold himself. Eliphaz has observed Job’s affliction and listened to Job’s complaint. He feels he can keep quiet no longer. He evidently came to the scene with a well-defined philosophy regarding suffering. Now he attempts to interpret Job’s plight in the light of this philosophy. He appears determined, at all costs, to protect his preconceived ideas.

3. Instructed. Perhaps here in a moral sense, teaching others to regard afflictions as corrective chastenings.

Weak hands. Literally, “the hands hanging down.” A sign of despondency and discouragement. Eliphaz pays tribute to Job’s endeavors in behalf of his fellow men.

4. Falling. Or, “stumbling,” “staggering,” “tottering.”

Feeble knees. Or, “bowing knees”; knees unable to carry the weight of a heavy load. Job had been successful in bringing help to discouraged, afflicted people. He had no doubt pointed such people to God, and his counsel had been effective in their behalf.

5. But now. The situation has changed. Job can no longer take an objective attitude toward affliction. Personal experience is called upon to test the former theories.

Faintest. Or, “are wearied,” “are impatient” (see on v. 2).

Troubled. Or, “disturbed,” “dismayed,” “frightened.” Eliphaz makes a significant observation. People who endeavor to help others to bear their afflictions well should be an example of fortitude in trial. On the other hand, it is doubtful whether Job had ever had occasion to encourage a person whose condition was as serious as his own. Eliphaz seems to fail to recognize that in a few days Job had suffered more reverses than the average man is called upon to meet in a lifetime. To Eliphaz’ legal mind, trouble is trouble, and Job, who had lost all, is expected to meet his sorrow with the same fortitude as another man who, for example, might have lost one of his children.

6. They fear. Evidently the fear of God. The clause may be translated, “Is not the fear [of God] your confidence?”

Uprightness. Or, “integrity,” “perfection.” The Hebrew word thus translated is from the same root as the one rendered “perfect” in ch. 1:1. To balance the verse this second line should be translated “[Is not] your hope the integrity of your ways?” Eliphaz refers to two of Job’s great virtues, his fear of God and his integrity. Are not these sufficient in the hour of trial?

7. Who ever perished, being innocent? Verses 7-11 state the philosophy that suffering is the direct punishment for specific sin.

8. Plow iniquity. The intended conclusion was inescapable that Job was reaping as he had sown.

9. Breath of his nostrils. A poetic figure attributing human characteristics to God.

10. Lion. Verses 10 and 11 describe five classes of lions that cover the entire range from the whelp to the old, helpless beast. The picture suggests the breaking up of a den of lions. The illustration is significant in a country where lions are numerous. In the minds of the people lions were synonymous with violence and destructiveness. Eliphaz is pointing to the destruction of all classes of wicked men, young and old, weak or strong, even as a group of lions is dispersed. Eliphaz may have been alluding to the family of Job.

12. Thing. Heb. dabar, most frequently translated “word,” and preferably so here.

Little. Heb. shemeṣ, “a whisper.” In one of the most vivid passages of the book Eliphaz describes what he claims to be a divine revelation.

13. Thoughts. Literally, “disquieting thoughts,” “excited thoughts.” The darkness of night provided the eerie atmosphere for what follows.

14. Bones. Forming the supporting structure to the human frame, bones are, by figure, often closely associated with inward emotions (see Prov. 3:8; 12:4; 15:30; 17:22; Job 30:30; Ps. 31:10).

Shake. Applied to the bones figuratively in the sense noted above.

16. Discern the form. We have no assurance that this was a genuine revelation. Eliphaz apparently believed in its validity. The Bible nowhere even suggests that he possessed the prophetic gift.

17. Mortal man. Heb. ’enosh. The two English words translate a single Hebrew word. ’Enosh means simply “man” or “mankind.” It is translated “man” 31 times, “men” 7 times, “another” once, and in connection with other nouns, “familiar” once, and “stranger” once. Only here is it translated with the descriptive adjective “mortal.” The translation is interpretative in that it supplies an adjective where the original has none. The interpretation is selective because it chooses one of the many attributes of the human family, each of which would have equal validity if an adjective needed to be supplied. Such, however, is not essential. The text, therefore, does not lend support to the doctrine of the mortality of man. However, the clear proof of man’s mortality is found in numerous scriptures (1 Tim. 1:17; 6:16; etc.).

It is possible that the translation “mortal man” has come to us through the medium of the LXX. In Job 4:17 that version translates ’enosh by brotos, which properly means “mortal man.” However, the LXX has brotos also in chs. 9:2; 10:4; 15:14; 25:4; 28:4, 13; 32:8; 33:12; 36:25; in none of which the KJV renders ’enosh as “mortal man.” Furthermore, the LXX does not consistently translate ’enosh by brotos, even in the book of Job (see the LXX of chs. 5:17; 7:1, 17; 10:5; 14:19; 25:6; 33:26).

More just. Many translators render this verse, “Can a mortal man be righteous before God? Can a man be pure before his Maker?” The Hebrew allows either translation. The use of “before” rather than “more than” seems to strengthen the meaning of the verse. Not only is man unable to surpass God in righteousness and purity; he actually is unable to be just and pure in the sight of God.

18. Servants. Here evidently heavenly beings, for they are contrasted with members of the human race (v. 19). It is not to be concluded that these beings are sinful. In their measure they are perfect, but their holiness is as nothing compared with the infinite perfection of God. The history of rebellion in heaven indicates that even the heavenly beings could be influenced by temptation and were capable of rebellion against God. Compare Rev. 12:3, 4.

Folly. Literally, “error.”

19. How much less. Eliphaz is contrasting man with the heavenly beings and stressing man’s frailty.

Crushed before the moth. Perhaps the meaning is “like the moth,” or “sooner or easier than the moth.” Some paraphrase it, “as though they were moths.”

21. Excellency. Heb. yether, meaning also “cord” or “string.” The verb translated “doth go away” has the basic meaning of “to pull up or out,” and hence to set out on a journey. Therefore some translators render this verse thus: “If their tent-cord is plucked up within them, do they not die, and that without wisdom?” (RSV). According to this translation, yether refers to the rope that holds up a tent.

The revelation that Eliphaz describes may be summarized as a glimpse of the greatness and goodness of God in contrast with the sinfulness and frailty of man. But his statements are not tempered with sympathy, kindness, and human understanding. Job needs to be told how he can maintain his trust in God amid terrible suffering. Eliphaz merely tells him what he already knows—that he should trust in God.

1. Call now. In other words, “if you turn away from God and reproach Him, what aid can you invoke?”

Saints. Literally, “holy ones.” Here probably angels are meant (see Dan. 8:13; Zech. 14:5), but it must not be assumed that invocation of angels is endorsed. Eliphaz is no authority on religious questions.

2. Wrath. Or, “vexation.” Eliphaz implies that Job, like a fool, was permitting his vexation to destroy him. To this Job replied, “Oh that my grief [vexation] were throughly weighed” (ch. 6:2).

Envy. Or, “jealousy,” “passionate anger” (Prov. 14:30; Isa. 42:13).

Silly one. Better, “simple.”

3. Taking root. Eliphaz admits that the wicked may “take root” and prosper, but he does not believe such prosperity will be permanent.

I cursed. That is, I pronounced it accursed, knowing that the curse of God was resting upon it.

4. Crushed in the gate. The gate of the ancient city was the place where the court of justice convened. The expression may be equivalent to “deprived of their rights in the court of judgment” (see Prov. 22:22). Some see in this verse an allusion to the death of Job’s children.

5. The thorns. Even the thorn hedge around the field does not protect the crop of the fool from the bands of hungry marauders.

The robber. Heb. ṣammim. A word of doubtful meaning, probably “a snare,” “a trap.” A slight variation in the Hebrew vowels allows the translation “thirsty.” Such a rendering would improve the parallelism with “hungry” in the first line of the verse. This rendering is supported by two Greek versions, also the Syriac and the Vulgate. See Vol. I, pp. 34, 35.

Swalloweth up. Or, “pant after,” “long for.”

Their substance. A covert reference to Job’s great material losses.

6. Of the dust. See ch. 4:8, to which Eliphaz may be alluding. Sorrow and trouble, he asserts, do not grow like weeds out of the ground. The soil must be prepared and the evil seed implanted. Man is naturally sinful; therefore it is natural for him to suffer.

7. Sparks. Literally, “sons of the flame.” All men sin; therefore it is as natural for them to experience trouble as it is for sparks to fly upward. Why should Job complain of his lot so bitterly when sorrow is the common lot of all mankind? Eliphaz fails to recognize that stating a reason for trouble does not comfort the sufferer. The human heart is not healed by a knowledge of the inevitability of trouble any more than sin is forgiven by a knowledge of the universality of sin.

8. Seek unto God. “If I were you,” Eliphaz is saying, “I would cease complaining and seek God. Rather than wish for death, I would place my trust in Him.” It is easy for a person to assume that he would meet adversity more bravely than another. Actual experience sometimes betrays weakness in those who are most confident. Eliphaz was correct in what he said, but Job later evaluated its appropriateness in these words: “miserable comforters are ye all” (ch. 16:2).

9. Great things. In vs. 9-16 Eliphaz speaks of the hand of God in human events. He was unaware of the presence and operations of the great adversary, at whose door must be laid the responsibility of all earth’s suffering and woe.

12. Disappointeth. See Ps. 33:10; Isa. 8:10.

13. He taketh the wise. This is the only text in the book of Job that is quoted in the NT (1 Cor. 3:19). Paul probably translated the text directly from the Hebrew, or used some manuscript of the LXX not now extant. He expresses a thought similar to that of the LXX but makes use of different words.

Froward. Or, “wily.”

Carried headlong. Literally, “is hurried,” that is, “brought to a quick end” (RSV).

15. The poor. The Hebrew text reads literally, “But he saveth from the sword, from their mouth, and from the hand of the mighty, the needy.” The text does not follow the regular parallelism. Various revisions have been suggested to preserve the poetic meter, but none of these versions adds much to the understanding of the passage. God is pictured as a defender of the needy against his oppressor.

17. Happy. Verses 17-27 probably constitute the supreme passage among all the statements of Job’s friends; yet it is based on the assumption that Job was suffering punishment for sin.

Correcteth. Or, “reproves.” The idea that God’s reproof is a favor is found in other scriptures (see Ps. 94:12; Prov. 3:11, 12; Heb. 12:5-11).

18. He maketh sore. See Deut. 32:39; Hosea 6:1.

19. Six troubles: yea, in seven. An expression found also in Ugaritic poetry. These numbers should not be taken literally. Six means many—seven means more. This is a poetic way of saying that God will deliver from all trouble (see Amos 1:3-11 for an example of similar numbering).

21. Scourge of the tongue. Calumny and abuse.

23. In league. A poetic figure. The animate (the beasts) and the inanimate (the stones) would be at peace with the servant of God.

24. Tabernacle. Or, “tent.”

Sin. Heb. chata’, which may also be translated “to miss [a way or goal]” (see Judges 20:16). Hence the line may be rendered, “You shall inspect your fold and miss nothing” (RSV).

25. Thy seed. To be blessed with many descendants was accepted as a sign of divine favor.

26. Full age. Another sign of divine favor. Despite Job’s serious physical condition, his friend holds before him the hope of longevity.

Like as a shock of corn. Compare Milton:

“So mayest thou live; till like ripe fruit,

thou drop

Into thy mother’s lap; or be with ease

Gathered, not harshly plucked; for death

mature.”

27. So it is. Eliphaz was convinced that his observations and conclusions were correct, and urged Job to accept his counsel and to act upon it.

1. Job answered. Chapters 6 and 7 record Job’s reply to Eliphaz. His first response is to justify the bitterness of his complaint. However, the tone of his discourse changes. Instead of the almost feverish, doubting agony of the initial utterance he exhibits a spirit that may be characterized as mild, plaintive, and in some measure composed.

2. Grief. Heb. ka‘aś, literally, “vexation,” or “impatience.” Ka‘aś is translated “wrath” in ch. 5:2. Eliphaz had criticized Job for his “vexation.” Job begins his defense by referring to this accusation.

Weighed. Job expresses the wish that balances might be provided and his vexation be placed over against his calamity. Bitter as his complaint had been, he felt that it was small compared with the distress that occasioned it.

3. Sand of the sea. A simile describing, in this case, great weight (see Prov. 27:3). Job concedes a certain extravagance in his language, but he feels that his rash words are justified by his terrible suffering.

4. Arrows of the Almighty. A figurative expression describing calamities generally (see Deut. 32:23; Ps. 7:13; 38:2; Eze. 5:16). Job here specifically names God as the author of his trouble. This thought seems greatly to add to his suffering, for he cannot understand why God should treat him thus.

Poison. It was common in some countries for warriors to fight with arrows dipped in poison (see Ps. 7:13). Instead of “the poison whereof drinketh up my spirit,” the clause may be translated “the poison whereof my spirit drinketh.”

Array. A picture representing Job’s evils arrayed against him like the forces of a hostile enemy.

5. When he hath grass. The braying of asses or the lowing of oxen indicates that some need of these animals has not been met. Similarly, Job’s complaints stem from what he considers to be a legitimate cause.

6. Unsavoury.Or, “tasteless,” “insipid,” “unseasoned.” Job considers his complaints a justifiable expression of repugnance at the diet on which he has been called to subsist.

White of an egg. Heb. rir challamuth, the meaning of which is obscure. Rir means slimy juice or saliva (see 1 Sam. 21:13). Challamuth is taken by some to refer to a plant with thick, slimy juice, called purslane. The rabbits take challamuth to refer to the yolk of an egg, and hence rir to the slimy part of the egg, namely the white. Since challamuth occurs only here, it is difficult to arrive at its meaning with any degree of certainty.

8. My request. The longing for death (ch. 3:11-19).

The thing that I long for. Literally, “my expectation,” or “my wish.”

9. Destroy. Literally, “crush.”

Cut me off. See Isa. 38:12. The idea seems to be that of cutting off the thread of life as the weaver cuts the finished material from the loom.

10. Comfort. There is something pathetic about the earnestness of Job’s longing for death. If he had been a pagan, he might have talked of suicide. His attitude toward life precludes such an idea. He must depend on God to order his life. He must submit to God, although he feels that his troubles are God’s arrows, tipped with venom. Even though he desires death, he shows not the slightest evidence of taking the matter in his own hands.

Harden myself. The meaning of this clause is uncertain. The word here translated “harden” does not occur elsewhere in the Bible. The LXX renders it “leap,” but with an entirely different context, rendering the verse, “Let the grave be my city, upon the walls of which I have leaped. I will not shrink from it; for I have not denied the holy words of my God.”

Concealed. Or, “disowned.” Job has no fear of death. He has confidence in his innocence. He is conscious of no denial of God.

11. My strength. Eliphaz has predicted a happier future (ch. 5:17-27). Job replies, “I do not have enough strength to wait for such promised blessings.”

Mine end. Is there sufficient purpose in further prolonging such a miserable existence?

12. Stones. To endure for an extended period such affliction would require a body of brass and the strength of stone.

13. My help in me. More literally, “Is it not true that there is no help in me?” The question is an acknowledgment of Job’s feeling of utter frustration.

14. Afflicted. The Hebrew of this verse is obscure. Some see in it the thought that friends should show gentleness to the despairing, even though the sufferer may have forsaken the fear of the Almighty. If this is the intent of his words, it must not be concluded that Job hereby admits apostasy. The last phrase must be considered as hypothetical, that is, even if he had renounced God, his friends should not forsake him.

Others, from the ideas suggested by the Syriac, Vulgate, and the Targums, give this translation: “‘He who withholds kindness from a friend forsakes the fear of the Almighty’” (RSV). Both translations make sense and fit the context.

15. My brethren. Job compares his friends to a stream which is swollen and turbulent in winter, when its waters are not so sorely needed, but which dries up and disappears in the heat of summer. These streams, known as wadis, are common in the Eastern countries. The fullness, strength, and noise of these temporary streams in winter are compared to the attitude of Job’s friends toward him in the days of his prosperity. The drying up of the waters at the approach of summer is compared to the failure of these friends in time of affliction.

16. Which are blackish. Probably referring to the spring, when melting ice and snow send dark turbulent waters down the ravines.

17. They vanish. When the water is needed, in the heat of the summer, the streams disappear.

18. Paths. Heb. ’orchoth, correctly rendered “paths,” or “roads,” and as such would refer to the streams winding into the desert and losing themselves in the sands. A slightly different vocalization of the Hebrew yields the translation “caravans” (see Isa. 21:13, where the word is rendered “travelling companies”). The figure, then, would show these caravans turning aside to find water in the river beds, and finding none, perishing of thirst in the barren wastes. See Vol. I, pp. 44, 45.

19. Troops. Heb. ’orchoth, the same word that is employed in v. 18. If the caravan idea is not present in v. 18, it is definitely introduced here.

Tema. A well-known oasis in northwest Arabia.

Looked. The picture is of caravans approaching the wadis, eagerly hoping to find water.

20. Confounded. Literally, “put to shame” (see Ps. 6:10; 22:5; 25:2, 3, 20). The word is also used in the sense of disappointment (see Isa. 1:29; Jer. 2:36).

21. Nothing. This is a translation of the marginal reading of the Hebrew Bible. The text as it stands reads “to him,” or “to it,” the meaning of which is uncertain. The LXX has “to me,” in this context: “but ye have come to me without pity.” Job makes sure that his friends understand his illustration. He is disappointed when he comes to them for comfort and finds none. They are like the dry beds where refreshing streams should have flowed.

Casting down. Literally, “terror.” Job penetrates to the motives of his friends. They had come with good intentions, meaning to comfort and console him, but when they saw his condition, they feared to show too much friendliness. They regarded him as an object of divine vengeance and were afraid lest, if they showed him sympathy, they might incur punishment.

22. Bring unto me. Job is not pleading for material benefits from his friends.

23. Deliver me. Job is not asking for vengeance upon his enemies, nor that his friends retrieve his stolen property.

24. Teach me. Eliphaz had insinuated that Job had sinned. However, no specific accusations had been made regarding Job’s life. True, his friends found fault with his words, but these merely reflected his despair. Job challenged his friends to present concrete evidence as proof that his suffering was a direct punishment for sin.

25. Right words. Literally, “words of uprightness.”

What doth your arguing reprove? Literally, “What does your reproving reprove?” Job argues that words that proceed from sincerity are effective. But, he asks, what force do your words have? Your reasoning is defective because your premises are false.

26. Reprove words. Job says, in effect: “Will you fasten on my words, spoken in the excitement of passion, rather than on the fact of my blameless conduct?”

As wind. Literally, “for the wind.” Job recognizes that his words have been expressions of despair. The text as it stands suggest that, like the wind, his speeches have been characterized by sound and fury rather than by calm trust and judgment. The literal translation suggests that his words were intended to be picked up and carried away by the wind, not to be taken as requiring reproof.

27. Overwhelm. Literally, “cause to fall [upon].” The expression is used for “casting lots,” and probably has such a meaning here. Lots are cast upon the orphan children who are being sold as slaves to pay the debts of their deceased father. The words are a harsh indictment of the friends.

28. Look upon me. “Look me in the eye,” Job says, “and judge from my countenance whether I am telling the truth.” Job’s conscious innocence expresses itself in this challenge.

29. Return. Or, “turn,” that is, “change your attitude.” You have unfairly assumed my guilt. Job is urging his friends to seek other explanations for his calamity. He insists that a further investigation would vindicate his righteousness.

30. My taste. Job is endeavoring to vindicate the soundness of his moral judgments. His sincerity cannot be doubted, but in placing too much confidence in his own sense of values, Job was on dangerous ground. God alone is competent to estimate man’s moral and spiritual worth. Job later admitted that he had uttered that which he understood not (ch. 42:3).

1. An appointed time. Literally, “war,” “warfare.” Job’s description of life stands in marked contrast with Eliphaz’ fascinating picture in ch. 5:17-27. Job maintains that it is as natural and proper for man in his circumstances to wish to be released by death as for a soldier to desire that his term of service be accomplished (see Job 14:14; Isa. 40:2).

2. Desireth the shadow. As a servant looks impatiently for the shades of the evening, when he will be dismissed from toil, so Job fervently longs for death.

3. Made to possess. Or, “made to inherit.” Job was not able to fill the long months with any good. This does not necessarily imply that his illness had been in progress for months. He may have looked forward to the days ahead.

4. When shall I arise? Anyone who has suffered serious illness can appreciate Job’s reference to his long, seemingly interminable nights of pain and restlessness.

5. Worms. Worms breed in his sores. Crusts form over the eruptions. The ulcers break open and a discharge of a loathsome character occurs.

6. Weaver’s shuttle. He does not here refer so much to the rapidity with which his days were passing away as to the fact that they would soon be gone.

Without hope. Job does not share the hope that Eliphaz holds out (ch. 5:17-27). He sees no hope but death.

7. Remember. Here begins an address to God that continues to the end of the present speech (v. 21). Job lifts his eyes and his heart to his Maker, and urges reasons why God should terminate the life of His despairing servant.

8. Eye. Note the repetition of this word in vs. 7 and 8. First, Job mentions “mine eye,” then “the eye of him that hath seen me,” referring to his fellow men, then “thine eyes,” in reference to the eyes of God.

I am not. Literally, “nothingness of me.” Job is speaking of death (see v. 9).

9. As the cloud. Job compares death to the disappearance of a cloud in the sky as its moisture is absorbed into the air about it.

Grave. Heb. she’ol. The figurative realm of the dead, where the dead are pictured as sleeping and resting together (see ch. 3:13-19).

Come up no more. This statement is not a denial of the resurrection. Its meaning is restricted by the observation of the next verse. The dead rise no more to return to their former households. Even taken independently the Hebrew words translated “shall come up no more” do not express finality, but simply incomplete action.

11. I will not refrain. Job’s suffering is so intense that he feels justified in uninhibited complaint (see Ps. 55:2; 77:3; 142:2).

12. A sea. Job asks, Am I like a raging and tumultuous sea that it is necessary to restrain and confine me?

Whale. Heb. tannin, “sea monster” (see on Gen. 1:21), “dragon” (LXX). Possibly the crocodile. Job inquires, Am I like a dangerous monster that has to be kept under guard?

14. Thou scarest me. When Job seeks comfort in rest and sleep, he is terrified by his dreams. He places upon God the responsibility for this condition.

15. Strangling. It is possible that a sense of choking may have accompanied Job’s affliction. At any rate, he considers strangling as more desirable than life.

My life. Literally, “my bones,” an expression probably equivalent to “a living skeleton.”

16. Loathe. Heb. ma’as, “to reject,” “to despise,” “to refuse.” Probably “my life” should be supplied as the object (see ch. 9:21, where ma’as is translated “despise” and “my life” occurs in the text).

Let me alone. These were audacious words for any mortal to speak to God. Job is in the depth of despair. He feels that the Almighty has singled him out and pleads for freedom from divine interference. How different he would have felt if he could have looked behind the scenes and could have seen his heavenly Father looking down on him with tender pity and steadfast love. God was suffering with His servant, but Job did not know it.

Vanity. Literally, “breath,” “vapor,” a figure of that which is transitory. Job considers his life as of little value. He was unable to appreciate his tremendous worth in the sight of God.

17. What is man? The psalmist uses similar words in a framework that extols God’s love and care (Ps. 8:3-8). Job, in his suffering, distorts the unsleeping care of God into unwelcome meddling. Job is saying in effect to God, “Why do you annoy man with your tests and trials? Look the other way. Give me time to ‘swallow down my spittle’” (Job 7:19). Unseemly words, yet God did not strike Job down for his audacious declaration.

20. I have sinned. Probably not a confession, but intended in the sense of, “though I have sinned,” or “granted I have sinned.”

Preserver. Or, “watcher.” Here not in a good sense but the thought seems to be, “What if I have sinned—what difference does it make to Thee, Thou watcher of men?”

Mark. Heb. miphga‘, something to strike against. Some interpret the word as “target.” Others see the idea of “stumbling block” or “obstacle.”

Against thee. Literally, “with respect to thee,” that is, Job considered himself an object for God to strike against.

Burden to myself. The LXX reads “burden to thee.” Jewish tradition claims that this was the original meaning, but that it was corrected by the scribes because it seemed impious.

21. Pardon. Job feels that in a short time he will die—“sleep in the dust”—therefore why should not God pardon him? What advantage is it to God to torment him, when life has so nearly ebbed away? If pardon does not come speedily, it will be too late.

There are those who believe that vs. 20 and 21 were addressed, not to God, but to Eliphaz. According to this view, Job turned to Eliphaz and said in effect, “You say I must have been a sinner. What then? I have not sinned against you, O you spy upon mankind! Why have you set me up as a mark to shoot at? Why am I become a burden to you? Why not rather overlook my transgressions and pass by my iniquity? Tomorrow, perhaps, I shall be sought in vain!” Such an interpretation is possible, but a shift in the person addressed is not obvious in the text.

Job’s speech, recorded in chs. 6 and 7, exhibits certain perils: (1) The danger of too much emphasis on the vanity of life. Men should remember their great value in the sight of God. (2) The danger of unrestrained expression of emotion. When Job removed his inhibitions, he complained in bitterness, questioned with irreverence, accused with rashness, and begged with impatience. (3) The tendency of the human heart, when blinded by grief or agitated by passion, to misconstrue God’s dealings. (4) The certainty that good men may have much of the old unrenewed nature in them lying unsuspected until occasion calls it forth. One would hardly have anticipated Job’s outburst of passion.

1. Bildad. This chapter contains Bildad’s response to Job’s speech of chs. 6 and 7. Bildad does not refer to Job’s expressions of despair (ch. 6:1-13), nor to his tirade against his friends (ch. 6:14-30). He deals, rather, with Job’s criticism of God. Where Eliphaz had supported his argument by a vision that he declared was from God (ch. 4:13), Bildad appeals for support to the wisdom of the ancients.

2. How long? The friends had doubtless hoped that the argument of Eliphaz would silence Job. They are amazed that he continued to pour out an unabated tempest of words.

A strong wind. Job had referred to his own speeches as “wind” (ch. 6:26), and Bildad seems to pick up the figure. On this point he agreed with Job!

3. Pervert judgment. Bildad attempts a defense of the justice of God. He is correct in his respect for God’s justice, but wrong in his understanding of God’s justice. He believes that justice demands specific punishment for sins in this life. He assumes that Job is the object of such justice.

4. Thy children. The severest of Job’s losses was that of his children. Bildad leveled an unkind thrust at Job by inferring that his children died because they were sinners. Year after year Job had offered sacrifices in behalf of his sons (ch. 1:5). Bildad was wrong in his assumption. Calamity does not prove guilt on the part of its victims (see Luke 13:1-5; John 9:2, 3).

5. If thou wouldest seek. Bildad seems to be saying, “Your children are dead because of their sins, but you are alive. If you will seek God and live right, God may yet remedy your condition.”

Betimes. This adverb is employed to bring out more clearly the meaning of the Hebrew verb shachar, which means “to seek diligently,” or “to seek early in the morning” (see Job 24:5; Ps. 63:1; Prov. 7:15; Prov. 8:17; Isa. 26:9; Hosea 5:15).

6. Upright. God had declared Job upright (ch. 1:8). Bildad exhibited the fallibility of human judgment when he declared Job to be otherwise. The cold and unfeeling insinuations of this critic must have tried Job’s patience severely.

7. Thy latter end. Bildad joins Eliphaz in predicting the return of prosperity for Job on the basis of repentance. It is difficult to believe that either “comforter” put much faith in the prospect. There may have been an implied sarcasm in Bildad’s words. “If you were as innocent as you claim to be,” Bildad seems to say, “you would be confident of your future. If you are not confident, you must be conscious of guilt.” Unwittingly, Bildad predicts the actual outcome of Job’s experience (see ch. 42:12).

8. The search of their fathers. Or, “the research of the fathers.” In every age men have appealed to the wisdom of their ancestors. Bildad brings to bear upon Job the traditions of their common past.

9. Of yesterday. We must, Bildad implies, depend on the philosophy of the past.

Shadow. See Ps. 102:11; 109:23.

10. Teach thee. Bildad obviously regarded Job as an unwilling pupil, but hoped that he would listen to the voices from the past. Some believe that Bildad referred to patriarchs of the ancient world, who lived very long lives, and thus had opportunity to acquire much wisdom.

11. Rush. Heb. gome’, generally taken to refer to the papyrus, a tall reed that grew to twice the height of a man and had a large tuft of leaves and flowers at the top. It was abundant in ancient Egypt, and was also found in the Jordan valley.

Flag. Heb. ’achu, “reeds,” “rushes.” These plants consume large quantities of water.

12. It withereth. Such plants have no self-sustaining power. They are dependent on moisture for their support. If that is withheld, they droop and die.

13. All that forget God. This verse contains the application of the parable. When God’s sustaining power is withdrawn from a man, he perishes like the once luxuriant water reed. The figure illustrates the judgment that Bildad conceives as falling on the man who was at one time righteous, and therefore prosperous, but who afterward departed from God. Job could not miss the application.

Hypocrite’s. Heb. chaneph. Literally, “godless man.” The Hebrew word does not suggest the dissimulation that is implied in the English word “hypocrite,” but rather denotes irreligion and profanity (see Job 13:16; 15:34; 17:8; 20:5; 27:8; 34:30; 36:13; Ps. 35:16; Prov. 11:9).

14. Whose hope. Some suppose that the quotation from the ancients closes with v. 13, and that v. 14 begins the comments of Bildad on the passage to which he has referred. Others continue the quotation to the close of v. 18, and still others to the close of v. 19.

Spider’s web. Literally, “A spider’s house.” A symbol of frailty.

15. Upon his house. A picture of the insecurity of the godless.

Hold it fast. Or, “take a firm hold of it.” The picture is that of the spider trying to support himself by holding on to his house. Job’s “house” has been snatched from him. His hope has been cut off. Thus Bildad appears to class Job with the godless.

16. Green. A new illustration, that of a luxuriant creeping plant full of sap and vitality, suddenly destroyed and forgotten.

17. The heap. Heb. gal. Here probably a heap of stones (see Joshua 7:26; 8:29, where the word occurs with “stones”).

Seeth the place of stones. The LXX reads, “shall live among the flints.” The picture is probably that of the creeping plant fastening its tendrils, like ivy, to the rocks and seeming to grow from the stones themselves.

18. If he destroy him. The subject seems to be impersonal, “if someone [or thing] destroy him.” A storm or some other circumstance uproots the plant and sweeps it away.

It shall deny him. The place where the plant grew is personified and is represented as denying the existence of the once thriving plant.

19. Joy of his way. An ironical statement. So ends the once joyful course of life.

Others grow. The plant is not mourned or missed. It leaves no trace. Other plants soon take its place. By the parable of the creeping plant Bildad seeks to illustrate what has happened to Job. For a time he thrived, then disaster came, and like the plant he is destroyed.

20. A perfect man. Bildad had cast doubt on Job’s uprightness (v. 6). Now he challenges another of Job’s outstanding characteristics (see ch. 1:1, 8). He asserts that if Job is blameless, God will bless him.

21. Fill thy mouth. Bildad does not conceive of Job’s case as being hopeless. Like Eliphaz, he predicts a reversal of Job’s calamity and judgment upon Job’s enemies. The friends seem to have a degree of confidence in Job’s basic integrity, even though they are convinced that he has committed some great sin that has been responsible for his calamity.

A comparison of Eliphaz’ first discourse with Bildad’s reveals that both have a censorious introduction and a conciliatory close. Both exhorted Job to go to God in penitence and in prayer for help, and held out the promise of salvation. Eliphaz reinforced his argument with an alleged divine revelation, while Bildad sought to accomplish the same results by appealing to the ancient teachers of wisdom.

1. Job answered. Chapters 9 and 10 record Job’s third speech, in which he acknowledges the omnipotence of God, and, by contrast, his own impotence. Then he launches into another melancholy complaint regarding his afflictions.

2. It is so. Job acknowledges the correctness of Bildad’s arguments.

How should man be just? Job’s problem is not the justice of God; that he acknowledges. He wants to know how he, a man, can be just before God. His circumstances incriminate him as guilty, while his conscience bears witness to his innocence. Job’s question has been completely answered only in the revelation of the plan of salvation. Through the provisions of the plan it is possible for God to “be just, and the justifier of him which believeth in Jesus” (Rom. 3:26).

3. One of a thousand. Man is no equal for God. He cannot answer His questions or His charges.

4. Hath prospered. Heb. shalam, “to be complete, sound, safe.” Shalam is related to an Arabic root that carries the further idea of being in submission to.

5. Removeth the mountains. The human being looks at mountains as symbols of immense size and stability, yet God is able to remove them and turn them upside down.

6. Shaketh the earth. Doubtless a reference to earthquakes (1 Kings 19:11; see Ps. 104:32; Zech. 14:4, 5; Matt. 24:7).

Pillars thereof tremble. A poetic description of earthquakes. It is not necessary to find a literal explanation for the “pillars.”

7. Commandeth the sun. God is represented as having absolute power over nature. The Scriptures frequently mention natural phenomena as a display of the power of God (see Ex. 10:21; Eze. 32:7; Joel 2:31; Matt. 24:29; Rev. 6:12; 16:10).

8. Spreadeth out the heavens. See Ps. 104:2; Isa. 40:22; Jer. 10:12. The figure extols the omnipotence of God by calling attention to His handiwork.

Waves of the sea. Literally, “heights of the sea.” God is pictured as one who has power to subdue the proud might of the waves.

9. Arcturus. Heb. ‘ash (‘ayish, ch. 38:32). The identification is not absolutely certain. Many think that the constellation Ursa Major, or Great Bear, is designated (see on ch. 38:32).

Orion. Heb. kesil, literally, “a fool,” although it is not certain that the name for the constellation comes from the same root as that which yields the definition “fool.” There is general agreement that kesil here means Orion (see on ch. 38:31).

Pleiades. Heb. kimah. Some interpret ‘ash as Pleiades and make kimah refer to some other brilliant star, as Sirius. The LXX for the three Hebrew terms reads, “Pleiades, Hesperus, and Arcturus” (see on ch. 38:31).

The chambers of the south. Probably unnamed constellations in the southern heavens, or perhaps the immense spaces beyond the southern horizon.

10. Great things. This verse is almost verbatim that of ch. 5:9, where Eliphaz spoke. Eliphaz sees in the wonders of God’s creation an expression of God’s goodness, whereas Job seems to see only the power of God. Possibly these words were common in the mouths of religious men in ancient times.

11. I see him not. A sharp line divides the visible and invisible worlds; and this line is rarely crossed. Job possibly reflects upon the claim of Eliphaz to have had a physical consciousness of the visitation of a spirit (ch. 4:15, 16), and asserts that it is otherwise with him—the spirit world passes by him, and he receives no light, no illumination, no miraculous direction from it.

Passeth on. Heb. chalaph, the same verb that Eliphaz used (ch. 4:15) when speaking of his spirit visitation.

I perceive him not. Eliphaz declared that he had a vivid perception of the presence of the spirit (ch. 4:15, 16), and heard its voice (ch. 4:16-21). Job here indicates that he had not been thus favored.

12. Who can hinder him? Compare chs. 11:10 and 23:13. When calamities struck Job, his response was, “The Lord gave, and the Lord hath taken away; blessed be the name of the Lord” (ch. 1:21). This was a response of trust. The passing of time and the impact of unremitting pain have weakened Job’s spirit. Trust has given way to a feeling of helplessness. Instead of recognizing God’s wisdom and love, he sees his own weakness. Often sudden tragedy does not break the human spirit like persistent, monotonous suffering.

13. If. There is no “if” in the Hebrew. The sentence should be rendered as a statement of fact rather than condition “God will not withdraw his anger.”

The proud helpers. Heb. ‘ozre rahab, literally, “the helpers of Rahab.” Rahab occurs in ch. 26:12, where it is translated “proud,” and in Isa. 51:9, where it appears as a proper name. Some believe that Rahab was an ancient designation of a great power of evil. If so, Job here seems to say that God holds in subjection not only men but also beings much more powerful than man, as Rahab and his helpers. Since Rahab means pride, it would be a suitable designation of Lucifer, and “the helpers,” a designation of the beings who followed Lucifer (see Isa. 14:12-14; Rev. 12:7-9). Job, by his speeches, however, indicates that he had but a limited knowledge of the great controversy between God and Satan.

14. Answer him. Verses 14-16 suggest the language of a court of law. Job acknowledges his inability to present a successful defense.

Though I were righteous. Job recognizes the sovereignty of God. Even though he is certain of his innocence, he still appeals for mercy as he approaches his Judge.

16. Called. Heb. qara’. Here obviously with the meaning “to summon in a legal sense.” Job is saying, If I had challenged God to a controversy, and He had granted it, and bidden me to plead my cause at His bar, yet could I not suppose that He really meant it, and would allow me boldly to stand before Him and freely to challenge His doings. Such condescension seems inconceivable to Job.

17. Breaketh me. In vs. 17-21 Job tries to imagine what would happen if he should challenge God, and God should respond to his challenge. He pictures God as acting toward him, not as a judge, determining matters by rule of law, but as a sovereign, determining them by His own will. Job seems to lose sight of the fact that supreme sovereignty is not inconsistent with supreme love and rectitude.

Without cause. Heb. chinnam translated similarly in ch. 2:3, but rendered “for nought” in ch. 1:9. Job attributes to God that which was clearly the work and scheme of Satan (ch. 2:3). See on Ps. 38:3; 39:9.

18. Take my breath. God’s judgments are described as so constant and unremitting that Job cannot even “catch his breath.”

19. He is strong. Job has no question about God’s power. His sense of that power was more highly developed than his appreciation of God’s goodness.

Who shall set me a time? Or, “who will summon me?” The LXX reads, “who then shall resist his judgment?”

20. If I justify myself. The sentence is true if the words are correctly applied (see 1 Cor. 4:4). But Job was thinking of them in an entirely different light. He was brooding over the thought that the creature had no chance when opposed to the Ruler of the universe.

21. Though I were perfect. Literally, this verse reads, “I am perfect; I do not know myself; I abhor my life.” The thought seems to be that Job maintained his innocence, but he could not understand himself or his circumstances, and his conflict was so great that he despised his life.

22. One thing. Or, “one matter.” That is, all are alike in God’s sight. There is no difference between the cases of the righteous and those of the wicked.

I said it. Or, “I say.” Job is about to make a bold assertion.

He destroyeth. Job is convinced that nothing can be argued certainly about the character of a man from the divine dealings with him. God allows the righteous and the wicked to be swept away together.

23. Scourge. Job is probably referring to war, plague, or pestilence. If one of these be let loose upon men, it slays without discrimination. In such case, God does not always interpose to save the righteous.

Laugh. Or, “mock,” “deride.” An audacious, irreverent, and bitter remark that some have tried to defend on the basis that it is a rhetorical statement, but the defense seems inadequate. It is obviously one of those statements of which he later repented in “dust and ashes” (ch. 42:6).

24. If not. The clause may be translated, “If not, then who is it?” In this passage Job reflects, perhaps, the deepest discouragement and the darkest distrust observable in any of his speeches. He argues that the established condition of things in human society must be ascribed to God; there is no one else to whom it can be ascribed.

25. My days are swifter. By three figures Job illustrates the rapidity with which his life is rushing to its end.

A post. A fast-running messenger or courier.

26. Swift ships. Or, “ships of reed.” Ships constructed for lightness and speed, but not substantial.

The eagle. Job had pointed to that which was swiftest on land, that which was swiftest in the water, and now he points to that which was swiftest in the air. He compares these things to the speed with which his life is approaching its destination.

27. My heaviness. Literally, “my face,” or “my countenance,” that is, the sorrowful countenance that Job had. He suggests an endeavor to brace up and find happiness despite his afflictions, but holds such attempts vain.

28. Afraid. Job’s suffering was augmented by his fear that God would condemn him. Frustration, doubt, fear, preyed upon Job perhaps as much as his physical pain.

29. If I be wicked. Literally, “I am wicked,” or, “I am guilty.” That is, Job believes his sufferings show that he is accounted so.

Why then labour I? A defeatist attitude was haunting Job’s thinking. Like many other sufferers, he was saying, in substance, “What’s the use!”

30. Snow water. Symbolic of thorough cleansing.

My hands. The clause reads literally, “make my hands clean with lye [potash].”

31. In the ditch. It matters not, Job says, how clean and pure I endeavor to make myself, God will plunge me again into the filthy mire.

Clothes. Job’s clothes are personified, and represented as abhorring him.

32. He is not a man. Job sees no hope of coming to an understanding with God, because of the gulf between them. God is infinite, and Job is painfully conscious of his own finite, mortal existence.

33. Daysman. Or, “umpire.” In his argument with God, Job feels that there is no one to whom he can look as an arbiter. On one of two conditions only, he thinks, could the contest be more even between himself and God: (1) If God, divesting Himself of all His divine attributes, became man, and (2) if some umpire, or arbiter, could be found to decide the contest. Neither condition, however, did Job think possible. The gospel provides a fulfillment of both conditions. “The I am is the Daysman between God and humanity, laying His hand upon both” (DA 25). Not that we need to conceive of Jesus as settling an argument between man and God, but He is the One who represents God to man, the One through whom man can understand and approach God. See Heb. 2:17, 18.

Lay his hand upon. It has been suggested that this may refer to some ancient ceremony in which, for some cause, the umpire, or arbiter, laid his hands upon both the parties in a legal dispute. It may mean that the umpire had the power of control over both parties, that it was his office to restrain them within proper limits, to check any improper expressions, and to see that the argument was fairly conducted on both sides. This figure could, of course, not be applied to God as one of the parties, though in Job’s concept the application was valid.

34. Take his rod away. Job cringes before the chastisement of God. He is terrified. He feels that he could speak in his own defense if God would cease to inflict suffering upon him.

1. Leave my complaint. Job announces his intention to speak plainly. The three parts of the sentence have been described as “three convulsive sobs like the sparse large drops before the storm.”

2. Shew me wherefore. Job is again raising the unanswered question, “Why?” In the verses that follow, he examines one supposition after another as to why God treats him thus. These suppositions Job rejects as being out of harmony with God’s nature. The chapter ends with Job still confused as to the intentions and purposes of God.

3. Is it good unto thee? That is, “Does it seem good unto thee?” Does God get any pleasure out of oppressing His creatures? God has made man. Why should He despise His workmanship?

Shine upon. Or, “glorify.” “How is it,” Job inquires, “that the wicked seem to be better treated than those who love God?”

4. Eyes of flesh. Job’s second question: “Is God finite in His judgments—that He distributes rewards and punishments on the basis of a mistaken understanding of men’s merits?” His friends have misjudged him; perhaps God has misjudged him also.

5. As the days of man. Job’s third question: “Is God short-lived, therefore limited in experience and understanding? Does God expect soon to die, and therefore bear down on Job as if time were limited?”

As man’s days. Heb. kime geber, “like the days of a strong man.” The parallel expression in the preceding clause is a translation of kime ’enosh, “like the days of mankind.”

7. Thou knowest. Rather, “although thou knowest.”

None that can deliver. Two ideas appear throughout Job’s speeches: first, his sense of innocence; and second, his sense of helplessness. Job realizes that his questions (vs. 3-6) are so obviously out of harmony with God’s character that he cannot give them serious consideration. The distracted sufferer is back where he started, still faced with the taunting question, “Why?”

8. Fashioned me. Who makes a beautiful vase only to be destroyed? Who molds a statue from marble only to break it in pieces? Who builds a splendid edifice only to pull it down? Who plants a rare and precious flower only to have the pleasure of plucking it up?

9. As the clay. “Of clay” (LXX). See Job 33:6; Isa. 29:16; 45:9; Jer. 18:6; Rom. 9:20, 21.

10. Poured me out. This and the following verse are generally considered as descriptive of conception and embryonic development.

12. Favour. Heb. chesed. Generally translated “mercy”; frequently “kindness,” or “loving-kindness”; only rarely “favor.” There is no one English word that adequately translates chesed. The RSV renders it “steadfast love,” which comes closer to the meaning of the original, though it still falls short of conveying to the reader of the English what chesed does to the reader of Hebrew. It is difficult to describe the character of God in human language.

Visitation. A word that describes not only the visit but also that which the visit accomplishes. Here the “visitation” represents the solicitude and care exercised toward Job. Job recognized the keeping power of God, from his conception to full manhood, but this recognition only increases the question of why God is dealing with him now so severely.

13. These things. Either the intricacies of Job’s creation or the calamities that God had brought upon him. The latter is generally supposed.

This is with thee. That is, the intention to bring these calamities. The phrase is thought by some to introduce the verses that follow. Job is saying, if this interpretation is correct, that in spite of God’s care for him, He had entertained malignant purposes that now were finding expression.

14. Sin. Heb. chaṭa’, “to miss the mark,” not willful rebellion, which is represented in Hebrew by the root pasha‘. Job complains that God is too severe concerning small sins.

15. Be wicked. Or, “act wickedly.” The Hebrew root from which the verb is translated indicates acts of violence, in contrast with chaṭa’ (v. 14).

If I be righteous. Job complains that even in this case he cannot lift up his head. He suffers in spite of his righteousness and cannot vindicate himself.

16. It increaseth. Literally, “he is lifted up.” The Syriac reads, “I be lifted up.”

As a fierce lion. See Isa. 31:4; Jer. 25:38.

Shewest thyself marvellous. God afflicts in strange and marvelous ways, says Job.

17. Renewest thy witnesses. Each fresh calamity testifies that God is displeased with Job.

Changes and war. Literally, “changes and a host.” The figure is probably that of armies, ever renewing their forces so as to maintain the pressure and momentum of their attacks.

18. Brought me forth. Job renews his lament regarding his birth (see ch. 3:1-13).

Given up the ghost. Literally, “expired” (see on ch. 3:11).

20. Let me alone. Plaintively, Job pleads for a little comfort before he dies.

21. Darkness. The idea of darkness is stressed in this and the following verse. Various Hebrew terms are employed. In v. 21 the common word for darkness is used. It is immediately followed by the word translated “shadow of death,” which is poetic for the world of the dead.

22. Without any order.Nothing describes death more vividly than darkness and chaos. Conversely, there are no better symbols of life than light and organization.

A homiletical outline of ch. 10 has been suggested as follows: Verses 1-7: (1) sobbing in the ear of God, (2) pleading before the throne of God, (3) appealing to the heart of God. Verses 8-17: (1) God’s former loving care, (2) God’s present cruel treatment. Verses 18-22: (1) A great mercy despised, (2) a sinful regret indulged, (3) a passionate entreaty offered, (4) a dismal future depicted.

1. Zophar. Eliphaz has spoken (chs. 4 and 5), Bildad has spoken (ch. 8). Both have uttered profound sentiments, but both have clung with vigor to the philosophy that Job’s sufferings are measured by his sins. Now Zophar speaks. His speech adds little that is new to the ideas expressed by his friends. He reveals a lack of sympathy, gentleness, and refinement perhaps surpassing that of either of the other speakers. Zophar’s violent outburst is provoked by Job’s denial of his guilt and his accusations against God. Zophar’s speech may be divided into three parts: (1) the expression of a desire for such a declaration from God as would convince Job of his guilt (vs. 2-6); (2) a description intended to warn Job of God’s exalted knowledge, by virtue of which he charges against every man his sins (vs. 7-12); and (3) a stress on the necessity of repentance as the only condition of recovering his former prosperity (vs. 13-20).

2. Multitude of words. Zophar seems annoyed by the length of Job’s speech. The Orientals regarded brevity of words a distinguishing virtue (see Prov. 10:19 and Eccl. 5:2).

3. Lies. Heb. baddim, “empty talk” (see Isa. 16:6; Jer. 48:30; 50:36). Zophar is characterizing Job’s speech as vain talk and mockery. Job has asserted his right to complain (Job 10:1). Zophar asserts his right to answer such form of speech.

4. Doctrine. Heb. leqach, “instruction,” “teaching.” The word occurs in the book of Job only here and only rarely elsewhere. Zophar was probably alluding to such statements as Job’s declaration in ch. 10:7. Job had not used precisely the words Zophar here attributes to him, but Zophar is evidently summarizing Job’s contention.

I am clean. Zophar accuses Job of defending both his “doctrine” and his conduct. In a sense Job had done this very thing. He did not, however, claim to be completely without sin. He did maintain that he was not such a sinner as his friends charged. This verse reiterates the central contention between Job and his friends. Job accepted the testimony of his conscience, whereas his friends misinterpreted the testimony of his suffering.

5. God would speak. Job had wished that God might speak (ch. 6:24). Now Zophar repeats the same desire; but he is confident that if God should do so, it would be to show Job his error.

6. They are double. The Hebrew of this phrase is obscure. The LXX for this line reads, “for it shall be double of that which is with thee.” Evidently the idea is to point out the superlative character and the unfathomable nature of the wisdom of God.

God exacteth of thee less. Zophar says in effect, “If you only understood the inscrutable wisdom of God, you would see that God has caused a part of your iniquity to be forgotten. Instead of treating you, as you complained, with severity, He has by no means inflicted on you the calamities you deserve.” This is probably the most extravagant accusation yet brought against Job.

7. By searching. The sentence reads literally, “Can you find out the things to be explored about God?” The question conveys the idea of the absolute greatness and incomprehensibility of God.

8. High as heaven. Compare Eph. 3:18, where the same four dimensions are used to describe the love of God in Christ. The questions with which Zophar punctuates this majestic description of God are intended to impress upon Job the insignificance of man in contrast with the greatness of God.

9. Longer than the earth. The illustrations were far more striking in Job’s day. We have crossed the ocean—but they had not. We have explored the far corners of the earth—but they had not. They considered such exploits impossible.

10. Cut off. Literally, “pass on quickly,” “sweep on.”

Gather together. Or, “summon an assembly,” that is, for judgment. In view of God’s greatness, Zophar argues, if He chooses to advance against a man, to imprison him, and to call him to judgment, who can interfere with Him? Surely Job had no right to question God’s action against him!

11. Vain men. Zophar reminds Job that God is able to recognize men who are worthless and wicked.

12. A wild ass’s colt. This verse is difficult. Another possible translation is, “a vain man may get understanding, and a wild ass’s colt become a man.” That is, a man as untractable, untamed, and stubborn as a wild ass may still be transformed into a real man. Another interpretation is suggested by the translation, “But a stupid man will get understanding, when a wild ass’s colt is born a man” (RSV). According to this, there is no more hope of imparting wisdom to a vain man than of a wild ass giving birth to a human offspring. This interpretation does not appear, however, to provide the proper transition to the second division of the chapter. Zophar does not regard Job’s case as utterly hopeless.

13. If thou. The “thou” is emphatic in the Hebrew.

Prepare thine heart. Zophar here begins his appeal by calling upon Job to repent. In doing so he uses an argument similar to that of Eliphaz (ch. 5:17-27).

Stretch out thine hands. Zophar urges Job to approach God in the attitude of supplication.

14. Put it far away. Zophar appeals to Job to put away sin, of which he is certain Job is guilty, as a prerequisite to the return of security and felicity.

15. Then. When you have repented of your sins, you will find confidence and security and absence of fear.

16. As waters. As a shower of rain, a pool of water, or a swollen, turbulent stream that once threatens to engulf everything soon passes away and is forgotten, so Job’s present misery would fade into insignificance before the brighter tomorrow.

17. Than the noonday. Job had described his end as total darkness (ch. 10:22). For emphasis, he had used several words descriptive of gloom and blackness. Zophar replies by promising a future of light like that of the noonday and the morning.

18. Secure. The age-old yearning for security is reflected in this promise.

Dig. Heb. chaphar, “to search out,” “to explore.” This clause may be translated, “Yea, thou shalt look about thee, and shalt take thy rest in safety.”

19. Make suit. Zophar foresees Job again as a man of distinction, with people coming to him for counsel.

20. The wicked. Had Zophar ended with v. 19, Job might have taken comfort from his speech, holding out, as it did, the hope of restoration to God’s favor and a return to happiness. But, as if to accentuate the unfavorable view that he takes of Job’s conduct and character, he does not end with encouraging words, but appends a passage that has a ring of condemnation.

Their hope. The clause reads literally, “their hope the breathing out of their life.” The hope of the righteous man lives until it reaches its full realization in heaven. It attends him in health and supports him in sickness; it cheers him in solitude and is his companion in society; it gives meaning to life and supports him in death. The sinner has no such hope. With him all expectation ends when the curtain of death is drawn.

Zophar’s eulogy regarding God is superb. His sincerity is obvious. But he, like Job’s other friends, misunderstands the providence of God. He is unable to conceive of suffering except as direct punishment for sin. He calls on Job for repentance, when he should bring him love and comfort. The speeches of Job’s friends have been compared to wheels, revolving on the same axle. They vary in detail, but agree in basic sentiment.

1. Job answered. In the present discourse, which includes chs. 12-14, Job for the first time really pours scorn upon his friends. Invective, however, appears as a secondary purpose. His main object is to justify his previous assertions: (1) that the whole course of earthly events, whether good or evil, must be attributed to God, and (2) that his sufferings entitle him to plead with God and demand to know why he is so punished.

2. No doubt. Heb. ’omnam, “verily,” “truly,” from the same root as the word translated “amen.”

Ye are the people. This is the language of biting sarcasm. Job seems to say, “Ye are the only people who count for anything, the only people to whom attention is due and who alone ought to be allowed to speak.”

Die with you. At their death wisdom would disappear from the earth.

3. Understanding. Literally, “heart.” “Heart” is frequently used to denote the understanding, or mind. We use the expression “heart” to denote the seat of the affections and emotions. But the Hebrews thought of the heart as the seat of the understanding. Job is probably making a retort to Zophar’s thrust in ch. 11:12, if that statement is to be construed as meaning “a stupid man will get understanding when a wild ass’s colt is born a man” (see on ch. 11:12).

Inferior. Job claims to be equal to his friends in his ability to quote the sayings of the ancients; and in order to show this, he quotes a number of proverbial sayings in the verses that follow.

Such things as these. Job considered the sentiments of his friends as commonplace. He not only said that he knew those sentiments, but declared that it would be strange if anyone did not know them.

4. Who calleth upon God. It is not entirely clear to whom this statement applies. If it alludes to Job, it would refer to his past, when he was accustomed to receive answers to his prayers; if to Zophar, it would be an ironical thrust at him. Job is lamenting the fact that he, a man of upright character, who knows God, should find himself an object of ridicule.

5. He that is ready to slip. The verse reads literally, “For disaster, contempt to the thoughts of one at ease. It is set up for those who slip with their feet.” Slightly paraphrased the verse may read, “The thoughts of one at ease show contempt toward disaster. It [contempt] is prepared [or ready] for those whose feet slip.” The thought is reasonably clear. Job calls attention to the human weakness that causes men to overwhelm the unfortunate with contempt and to give to the tottering another push. Those who retain the translation “lamp,” which is possible, see the idea that when a torch is blazing it is regarded as of value; but when nearly extinguished it is regarded as worthless and cast away. So when a man is prosperous he is looked to as a guide and example; but in adversity his counsel is rejected, and he is looked upon with contempt.

6. The tabernacles of robbers. Better, “the tents of robbers.” Verse 5 laments the troubles of the unfortunate. This verse contrasts the apparent prosperity of the wicked. Job is insisting that God does not treat men in this world according to their real character, but that the wicked are prospered and the righteous are afflicted.

Into whose hand. The Hebrew of this line is uncertain. Some conjecturally translate it, “who bring their god in their hand,” as though they have no God but their own strong arm (see RSV).

7. Ask now the beasts. Job seems to be pointing out that even among the lower animals the violent are prospered and the innocent are the victims. God does not give security to the gentle, the tame, and the innocent, and punish the ferocious, the bloodthirsty, and the cruel.

9. The hand of the Lord. Job maintains his thesis of the arbitrary sovereignty of God. He is endeavoring to show that his misfortune is not conclusive evidence that he is wicked. Even nature, he avers, disproves such a philosophy. The term Yahweh, Lord, in this phrase occurs only here in the poetical portions of Job. The general designation of the Divine Being is ’Eloah, or ’el (see vs. 4, 6). There is no obvious explanation for this interesting variation. A number of manuscripts retain ’Eloah here.

10. Soul. Heb. nephesh, “life” (see on 1 Kings 17:21).

11. Ear try words. Job seems to be making an appeal for discrimination between that which is true and false and that which is right and wrong.

12. Length of days. The probable connection of this verse with the preceding statement is that as the ear determines the value of words, or the palate the taste of food, so aged men have been able to acquire for themselves, in the course of a long life, a true insight into values.

13. With him. That is, with God. Verse 12 has mentioned the wisdom of old men. Yet the true wisdom is to be found in God alone. In the remainder of this chapter Job presents illustrations of God’s wisdom and sovereignty. His argument is: God made all things; He sustains all things; He reverses the conditions of men at His pleasure; He sets up whom He pleases, and when He chooses, He casts them down. God’s actions are contrary in many respects to what we would anticipate.

14. He breaketh down. Job maintains that none can repair what God pulls down. Men may build cities and towns, but God can destroy them by fire, pestilence, or earthquake. Job doubtless stresses this phase of his understanding of God’s sovereignty because in his own experiences he considered himself the object of God’s destructive activity.

He shutteth up. God has power to deprive man of his freedom.

15. Withholdeth the waters. Droughts and floods, are, in Job’s thinking, both evidences of the sovereignty of God. These disasters of nature were probably common to the inhabitants of Job’s country.

16. The deceived. All classes of men are under God’s control. He who abuses his wisdom by leading others astray, and he who uses it for their good, are in God’s hand and serve His purposes. God sets bounds beyond which man cannot go.

17. Leadeth counsellors. The counsels of wise and great men do not prevail against God. The word translated “spoiled” literally means “barefoot,” hence, “stripped.” The figure is probably an allusion to the practice of removing the outer garments of captives of war (see Micah 1:8).

Judges fools. God has power to defeat the counsels of men who seem most competent to give counsel. Job makes vivid the contrast between the wisdom of God and the wisdom of the greatest of men.

18. Bond of kings. That by which they bind others. The last part of the verse pictures the kings, who once imprisoned others, now bound and led away as prisoners. The whole series of remarks here refers to the reverses and changes in the conditions of life.

19. Princes. Heb. kohanim, literally, “priests.” Even the ministers of religion were subject to the reverses that afflicted other men.

20. The trusty. God takes away the eloquence and leadership ability of those who have won reputations as counselors.

21. Weakeneth the strength. Literally, “looses the belt.” The Orientals wore loose flowing robes, which were secured by a girdle, or belt, about the loins. When they worked, ran, or traveled, their robes were girded up. To loosen the belt means to impede such activity.

22. Discovereth deep things. Obscuration is no problem for God. He can bring light even out of darkness. This text may refer to (1) God’s ability to detect plots, intrigues, and conspiracies; (2) God’s power to predict the future; or (3) God’s ability to understand man’s inmost thoughts (see Matt. 10:26).

23. Increaseth the nations. See Dan. 4:17; PK 499, 500.

24. Taketh away the heart. He frustrates the plans of the great and makes their wisdom of no significance. They become like lost travelers (see Ps. 107:4).

25. They grope in the dark. This closes the chapter, and with it the controversy in regard to Job’s command of pertinent and striking proverbial expressions. Job demonstrated that he was as familiar with proverbs respecting God as were his friends, and that he entertained as exalted ideas of the control and government of the Most High as they. The friends interpret God as rewarding men in this life according to their deeds. Job views God as governing the affairs of men from the standpoint of other criteria than their deeds. His life, he feels, has been beyond reproach.

1. Mine eye hath seen. Verses 1 and 2 are closely connected with ch. 12, forming the natural termination to the first section of Job’s argument that God is absolutely sovereign in the affairs of men.

3. Speak to the Almighty. Zophar had expressed the wish that God might appear and speak against Job (ch. 11:5). Job would welcome the opportunity to talk things over with God.

4. Forgers of lies. Literally, “plasterers of lies.”

Physicians of no value. They were like physicians who go forth to visit the sick, but can do nothing for them.

5. Your wisdom. See Prov. 17:28. If it be thought that Job is somewhat impatient, it must be remembered that he is confronted by three opponents, all eager to catch him in a fault, and far from mild in their reprimands.

7. For God. This phrase stands at the beginning of the Hebrew sentence, thereby indicating that it is to receive special emphasis. “For God will you maintain unjust principles?” How often unjust things have been said and done, professedly to advance the interests of God

For him. Placed, in the Hebrew, at the beginning of the sentence for emphasis, like the phrase, “for God,” above.

8. Accept his person. Literally, “lift up his faces,” a Hebrew idiom for showing partiality. Job is saying, in effect, “Will you, from partiality to God, maintain unjust principle, and defend positions that are really untenable?” Job felt that his friends were injuring him, while endeavoring to vindicate God. He felt that they were acting out of mere servility to God, without an adequate understanding of the issues involved.

Contend for God. Will ye, like an unjust judge, be biased in favor of one of the parties in a dispute?

9. Search you out. Would you be able to stand the scrutiny of God?

Mocketh another. Do you think you can deceive God as you would deceive a fellow man? God is too great and wise to be deceived by flattery or by a show of reverence.

10. He will surely reprove. This prediction was later fulfilled (see ch. 42:7).

Accept persons. That is, show partiality (see on v. 8). In no circumstance is it right to show partiality, regardless of the person involved. The exact truth is to be sought after, and judgment arrived at accordingly.

11. Make you afraid. Job warns his friends of the exaltation and loftiness of God. He feels that they are exposing themselves to divine wrath by their wrong ideas.

12. Remembrances. Literally, “memorials,” here memorial sentences, pithy sayings or maxims. The quotations from the wise men of old are worth no more than ashes.

Bodies. Heb. gabbim, anything curved, hence applied to the back of a man (Ps. 129:3). Other meanings are “mound” (Eze. 16:24, 31, 39), “a convex projection [of a shield],” translated “bosses” (Job 15:26), or bulwarks, breastworks, as probably here. Job seems to be ridiculing the arguments of his friends, which he characterizes as breastworks of clay.

13. Hold your peace. There is a suggestion here of an attempted interruption. Job is asking for the privilege of being permitted to go on and finish his speech, let come what would. In the Hebrew the pronoun “I” is stressed, meaning “and I [not you] will speak.”

14. Take my flesh in my teeth. This is an obscure passage. The figure is thought by some to be taken from the practice of animals of carrying their prey in their teeth. Such an exposed position of the prey provokes other animals to attempt a seizure, which often results in a quarrel, and the possible loss of the prey. According to this interpretation, Job is stating that he feels his statements are leading him into danger, but he is determined to follow through, come what may.

Others point out that the clause is best explained by comparing it with the second line of the verse, “and put my life in mine hand.” This line seems to carry the idea of a calculated risk.

Still others believe that the expression is reminiscent of a primitive notion that when a man dies his soul passes out of his body through his mouth or nostrils. This would make the text equivalent to, “I am about to die.” This interpretation is far-fetched, and out of harmony with the context.

The idea of a calculated risk seems the most probable meaning of the clause. Job recognizes that he is arguing with God. He is aware of his weakness. Yet he persists in stating the case that he feels is right, regardless of the consequences. The verse reflects the moral daring of Job.

15. Trust in him. It is possible to translate the Hebrew of the first half of this verse in two different ways: (1) as here, and (2) “behold he will kill me, I have no hope.” The difference resides in the spelling of the Hebrew word lo’, translated “in him.” Lo’ almost invariably means “not,” being the common Hebrew adverb of negation. To get the translation “in him,” the spelling would normally be lo. However, the KJV rendering is supported by the LXX, Vulgate, Syriac, and the Targums. Either the translators of the ancient versions had before them in their Hebrew text lo, or they regarded lo’ as at times equivalent to lo. Other texts where lo’, “not,” is apparently written lo, “to him,” or its equivalent, are Ex. 21:8; Lev. 11:21; 25:30; 1 Sam. 2:3; 2 Sam. 16:18.

Accepting the wording of the KJV, we have the first rung in the ladder by which Job emerged from the abyss of despair. “From the depths of discouragement and despondency Job rose to the heights of implicit trust in the mercy and the saving power of God. Triumphantly he declared: ‘Though He slay me, yet will I trust in Him’” (PK 163, 164).

Maintain mine own ways. Job repeats the resolve of vs. 13 and 14 to argue his case.

16. He also shall be. The LXX for this line reads, “This shall turn to me for salvation.”

Hypocrite. Heb. chaneph, a profane, irreligious, and godless man. The LXX translates the clause: “for fraud shall have no entrance before him.”

17. Hear. This text underscores what job has said in the previous verses. He wants his friends to be aware of his trust in God as well as his intention to voice his complaint.

18. Ordered my cause. That is, “I have prepared my pleadings.”

Justified. Or, “declared to be righteous,” “vindicated.”

19. If I hold my tongue. “I must talk or I will die.” Ever since Job’s friends accused him of wickedness, he has insisted on the privilege of pleading his case before God. Things have now reached a point at which he must either speak or expire.

20. Do not two things. Job asks for two favors: (1) relief from suffering for a time at least (v. 21); (2) relief from mental and spiritual terrors (v. 21). Without the absence of physical pain and mental anguish Job feels that he would not be able to plead his case fully or fairly.

22. Let me speak. Job was ready to take the part either of the defendant or the plaintiff in his trial with God.

23. How many? Job does not claim absolute perfection, but he does maintain that his sins do not measure with his suffering. He calls upon God to enumerate his sins.

24. Hidest thou thy face? There may have been a dramatic pause following v. 23, while Job awaited God’s answer regarding his sins. When God failed to answer, Job exclaimed, “Wherefore hidest thou thy face?” On the other hand Job may have merely complained that God did not accede to his requests of v. 21.

Holdest me. That is, reckonest me.

25. Break a leaf. Job compares himself to two of the least substantial and worthless objects imaginable. He cannot understand why God should frighten and pursue one so insignificant.

26. Writest. Job refers to making a record of the charges that God brought against him.

Of my youth. Job regards his affliction as the result of the sins of his youth, since he has no sins of his mature years that would incur such divine displeasure.

27. Stocks. A primitive means of punishment and imprisonment.

Lookest narrowly. Literally, “watchest.”

Settest a print. Job would be confined to certain limits. God set bounds for his activity. Job is like a man imprisoned and guarded, without freedom.

28. Rotten thing. Job refers to the frailty of himself and all mankind (see v. 25). His use of the third person, “he,” in referring to himself intensifies the sense of insignificance. This verse is logically connected with ch. 14, which develops the idea of the frailty of man.

1. Of few days. Literally, “short of days” (see Ps. 90:10; Gen. 47:9).

Full of trouble. This oft-repeated text introduces an eloquent passage on the weakness and frailty of man.

2. A flower. Bible writers frequently compare life to a flower or grass (see Ps. 37:2; 90:5, 6; 103:15; Isa. 40:6; James 1:10, 11; 1 Peter 1:24).

“This is the state of man: to-day he puts forth

The tender leaves of hope; to-morrow blossoms,

And bears his blushing honours thick upon him;

The third day comes a frost, a killing frost,

And,—when he thinks, good easy man, full surely

His greatness is a-ripening,—nips his root,

And then he falls.”—Shakespeare.

A shadow. Nothing is more unsubstantial than a shadow (see 1 Chron. 29:15; Ps. 102:11; 144:4; Eccl. 6:12).

3. Open thine eyes? That is, “Do you scrutinize such an insignificant being for the purpose of punishing him?”

Bringest me into judgment? That is, should one so frail be called to trial before one so mighty?

4. Out of an unclean? Job admits his faults, but he inquires, “How can I be expected to be faultless? I belong to a sinful race. Why, then, does God follow me with so much severity?”

5. His days are determined. The purpose of the text is to show the frailty of man. His life is limited. In a few years he passes away.

6. Turn from him. Job pleads with God to cease watching him so closely, that he may have a brief respite before departing from the earth.

Rest. Literally, “cease.” The idea is not that of rest, but of having God cease to afflict him. Job wished that God would leave him alone (ch. 10:20).

Hireling. The hireling’s real enjoyment of his day comes when the shadow of evening brings with it the rest that he covets and the wages he has earned. In like manner, Job desires for himself the satisfaction that the end of his toil and sorrow will bring.

7. A tree. Job had seen trees cut down, and he had seen them sprout again and grow up as luxuriant as before. But a man lacks even the hope a tree has.

9. Water. A season of exceptional rainfall would awaken life in the apparently dead root, and again branches would come forth.

10. Man. Heb. geber, “warrior,” “strong man.”

Giveth up the ghost. Literally, “die,” or “expire” (see on ch. 3:11).

Where is he? Job has difficulty penetrating the veil of the future. The details of a corporeal resurrection were not clearly unveiled until the time of Christ (see John 5:28, 29; 1 Cor. 15:12-56; 1 Thess. 4:13-18; 2 Tim. 1:10).

11. Waters fail. The figure changes. Man is not like a tree that might sprout again, but like a lake or river that dries up and disappears. The effects of death appear as final as the unchanging heavens.

13. Grave. Heb. she’ol. The dreamless sleep of death was not an object of dread to Job. In his condition he welcomed it. It would be a refuge from the wrath of God. See on Prov. 15:11.

Appoint me a set time. This is the turning point in the passage. Job expresses the wish that beyond the sleep of death, at a time when divine wrath had ceased, God would remember him. The human spirit cannot be satisfied with the thought of inevitable extinction. Such a thought leads to the conclusion that life is meaningless.

14. Shall he live again? Job seems to be straining his gaze toward the horizons beyond this life. The spires of that distant city of perpetual life he did not see as clearly as did the NT writers, but he did see enough to give him hope.

My appointed time. Literally, “my warfare.” The language seems to be borrowed from the life of a soldier. The warrior serves until he is discharged.

15. Thou shalt call. A description of the resurrection. As the sleeper is called to waken in the morning, so Job is confident that one day he will be called to a new life.

Have a desire. Or, “long [for].” Job believes that God will not forget His handiwork. This is the basis of his expectation of the resurrection and immortality.

16. Numberest my steps. Job has glimpsed a day when God will remember him in mercy. But the vision fades away, and Job again sees his present suffering and God scrutinizing his life.

17. Sealed up. As a treasurer counts his money, sews it securely in a bag, and places a seal on it indicating the amount, so God takes notice of Job’s every sin.

Some interpret vs. 16 and 17 as a description, not of God’s surveillance, but of His promise of forgiveness, and translate the verses thus:

“For then thou wouldest number my steps,

thou wouldest not keep watch over my sin;

my transgression would be sealed up in a bag,

and thou wouldest cover over my iniquity.”

18. Cometh to nought. This verse begins the last stanza of Job’s speech. Job has given expression to hope—even though he may have seen through a glass, darkly (see 1 Cor. 13:12). Now he accuses God of treating him in such a way in this life that hope is extinguished. The tragedies of life are compared with the falling mountain and rolling rock.

19. Destroyest the hope. As rolling rocks and raging rivers destroy the earth, so the misfortunes of life, that Job attributes to God, destroy man’s hope.

20. For ever. That is, continually. The incessant afflictions ultimately result in death.

21. His sons. This text is obvious proof that Job considered death as a sleep (see on John 11:11).

22. Shall have pain. By poetic personification the body in the grave is said to have pain, and similarly the soul is said to mourn. This is a graphic picture of the ravages of death. This passage must not be interpreted to mean that the dead are capable of sensation. In poetic language intelligence, personality, and feelings are often ascribed to objects or concepts devoid of these attributes (see Judges 9:8-15).

1. Then answered Eliphaz. The speeches in the book of Job divide themselves into three cycles. This chapter marks the beginning of the second cycle, which continues through ch. 21. The order in the second cycle is the same as in the first: Eliphaz, Bildad, and Zophar speak in order, each followed by a reply from Job. This speech of Eliphaz is harsh and argumentative in tone. It divides itself into three sections: (1) a direct reproof of Job for his presumption (vs. 1-6); (2) a sarcastic reflection on him for conceit and arrogancy (vs. 7-16); (3) an exposition of God’s ways with man, based upon the experience of ancient sages (vs. 17-35).

2. Wise man. Each of Eliphaz’ speeches begins with a question. At the beginning of Job’s previous speech, Job claimed wisdom. He said, “I have understanding as well as you” (ch. 12:2). He repeats the same idea in ch. 13:2. Eliphaz challenges that wisdom with sarcasm.

Vain knowledge. Literally, “knowledge of wind.” Job had applied this figure to his own statements in ch. 6:26.

The east wind. The east wind was regarded as the worst of winds. It was a dry wind and blew across the desert with devastating effects (see Gen. 41:6, 23; Jer. 18:17; Eze. 17:10; 19:12; 27:26; Hosea 13:15).

4. Fear. That is, reverence for God. Job had been not only bold but openly irreverent in his attitude toward God (see on ch. 9:23). His self-confidence led him to challenge God and to request an opportunity to argue his case so as to show where God was unfair (ch. 13:3, 15, 22). He expressed complete confidence in his vindication (ch. 13:18). These statements Eliphaz interprets as akin to blasphemy.

Restrainest prayer. Or, “restrainest meditation,” “hinderest devout meditation.” Eliphaz believed that Job’s attitude of irreligion had an adverse effect not only upon himself but upon the spiritual life of others. If God treated the righteous and the wicked alike, the one would have little to hope for and the other, little to fear. There could be small ground of encouragement to pray to God. How could the righteous hope for His special blessing if He were disposed to treat the good and bad alike? Why was it not as well to live in sin as to be holy? How could such a God be the object of confidence or prayer? Eliphaz betrays his lack of understanding of the rewards and punishments beyond the present life. These will compensate for the inequalities of this life.

5. Thy mouth. The sentence may also be translated, “thy iniquity teaches thy mouth.” Either rendering is grammatically defensible. The latter expresses the idea that Job’s words are prompted by his sins.

Crafty. The word thus translated is from the same root as the one rendered “subtil” in Gen. 3:1.

6. Condemneth thee. Compare a similar accusation against Jesus, “He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy” (Matt. 26:65).

7. The first man. This is the first of a series of cutting questions. Eliphaz is seeking to conquer Job by scoffing and ridicule.

8. Secret. Heb. sod, a council, a circle of friends sitting together for familiar conversation. Sod is translated “assembly” in Jer. 6:11; 15:17; Eze. 13:9, and “counsel” in Jer. 23:18, 22.

Restrain wisdom. That is, do you monopolize wisdom? Job brought substantially the same charge against his friends in ch. 12:2.

9. What knowest thou? Compare the thought of ch. 13:2.

10. With us. That is, “of our party,” or “on our side.” Eliphaz wants to impress Job with the idea that all the graybeards of his time, as well as all the ancient men of past times, are on his side and think as he does. Bildad used a similar argument in ch. 8:8.

11. Consolations. Probably the prospects of divine favor Job’s friends had held out to him if he would repent (see chs. 5:18-27; 8:20-22; 11:13-19).

Secret thing. Heb. dabar la’aṭ, literally, “a gentle word.” Eliphaz is probably referring to his own words and those of his friends with which they tried to convince Job of his error. He feels that Job should have been impressed by their “kind” words.

12. Wink at. Heb. razam, occurring only here. It is thought to refer to the flashing of the eyes. Probably Job’s eyes flashed when he listened to the accusations of his friends.

13. Such words. To Eliphaz and his companions, Job’s complaints were the indications of a proud, rebellious, and blasphemous spirit.

14. What is man? This is a repetition of the thought of a statement that Eliphaz made in his first speech (see ch. 4:17-19).

15. Saints. Literally, “holy ones,” here evidently the angels. According to Eliphaz, even heaven and the angels appear as unclean in comparison with the infinite holiness of God.

16. Abominable. Man is pictured as a depraved creature who is as eager to do iniquity as a thirsty man is to find water.

17. Hear me. Eliphaz here introduces, with an elaborate preface (vs. 17-19), what is either a quotation from a book or a studied description by himself of the fate of the wicked. This description extends from v. 20 to the end of the chapter, and is plainly intended to apply to Job.

18. Wise men. See ch. 8:8-10. Again, hoary tradition is appealed to.

19. No stranger. Among Eastern peoples, from the earliest times, purity of race was considered as the sign of highest nobility.

20. The wicked man. Verses 20-35 comprise an elaborate oration, crowded with illustrations and metaphors, in which it is maintained that the wicked cannot possibly escape being miserable.

Travaileth. Job had declared, “They that provoke God are secure” (ch. 12:6). Eliphaz takes the opposite position. Both men seem to have overstated their case. Experience proves that the wicked may or may not be prosperous, and the righteous may or may not be afflicted.

21. Dreadful sound. Perhaps the curse of an evil conscience.

In prosperity. See Ps. 37:35, 36; 73:18-20.

22. He believeth not. The wicked man is in constant dread of some fearful evil. He is never secure. His mind is never calm. He lives in constant dread.

Darkness. Often used figuratively for misfortune (see vs. 23, 30; ch. 19:8).

23. Bread. Probably a picture of the rich oppressor, tormented by visions of famine.

24. Trouble and anguish. Job could scarcely escape the intended application to himself.

25. Against God. The defiant attitude of the wicked is here described. Is it not true, however, that to ignore God is as serious as to defy Him?

26. He runneth upon him. The figure here is taken from the manner in which men rushed into battle. A violent attack was usually accompanied by a shout, in an attempt to intimidate the foe.

Bosses of his bucklers. The convex projections of a shield, the part presented to an enemy.

27. Fatness. A picture of the luxurious and intemperate living of the wicked (see Deut. 32:15; Ps. 73:7; Jer. 5:28).

28. Desolate cities. The reference is probably to cities that the wicked man himself had desolated in his rapacity, or places under the curse of God, and thus destined for perpetual desolation (see Deut. 13:16; Joshua 6:26; 1 Kings 16:34). The latter describes the defiance of the wicked against God.

31. Vanity. Looking through the eyes of prejudice, Job’s friends could see only emptiness in Job’s words.

32. Accomplished. That is, the recompense shall be paid in full before payment is due.

33. Olive. Just as a tree casts off its flowers in vast numbers, in like manner the wicked man would lose all his possessions.

34. Hypocrites. An insinuation that Job is guilty of hypocrisy and corruption.

35. Conceive mischief. A change in figure (see Isa. 59:4).

1. Job answered. The tone of Job’s answer to the second speech of Eliphaz is despairing.

2. Many such things. There was nothing new in the speech, except its increased bitterness. Job had heard, many times before, all the commonplaces about the universal sinfulness of man and the invariable connection between sin and suffering. See on Ps. 38:3; 39:9.

Miserable comforters. Eliphaz had inquired, “Are the consolations [comforts] of God small with thee?” (ch. 15:11). This seemingly is Job’s answer to this thrust.

3. Vain words. Literally, “words of wind.” Job had begged his friends to be silent (ch. 13:5, 13). His present statement is a retort to Eliphaz, who had charged Job with uttering windy words (see ch. 15:2, 3).

What emboldeneth thee? Literally, “what pains thee?” that is, what disturbs or vexes thee?

4. Speak as ye do. There is no difficulty in finding arguments to overwhelm the afflicted. Anyone can talk when he is enjoying the blessings of life. Were the positions reversed, Job could condemn and moralize as effectively as they.

Heap up words. That is, tie words together, reciting one after another old maxims and proverbs as Job’s friends had been so inclined to do.

Shake mine head. A Hebrew mode of condemnation (see Ps. 22:7; Isa. 37:22; Jer. 18:16; Matt. 27:39).

5. Strengthen you. “If I were in your place,” Job declares, in effect, “I would not act as you have acted. I would comfort and encourage you.”

6. Though I speak. Job’s friends might bring him comfort if they would, but Job was unable to obtain any relief either by his words or by his silence.

7. Thou. The sudden change from the third person to the second person is not uncommon in Hebrew. Note a change in reverse order in vs. 8, 9. Verse 7 marks a transition. Job turns from complaints against his comforters to an enumeration of his own sufferings. His first complaint is weariness (see ch. 3:13). It was natural that he should long for rest. His second complaint is that he has lost his children and that his friends are disloyal to him. Weariness and the sense of being alone combine to bring him great suffering.

8. Filled me with wrinkles. Literally, “thou didst seize me.” The verb translated by this phrase occurs only here and in ch. 22:16. Some think the Hebrew here refers to the contraction of the face in wrinkles. However, others think it may mean “drawn up,” or “compressed,” that is, by afflictions. Job seems to picture God as compressing him with trouble until his body shrivels and crumples up into wrinkles. This condition is interpreted by his friends as a witness against him, according to their theory of suffering.

Leanness. Job’s emaciation is likewise interpreted as proof of his extreme sinfulness (see Ps. 109:24).

9. He teareth me. The picture appears to be that of a wild animal attacking its prey. It seems to Job that God is his enemy, whereas, if the facts had been known, Satan would be the one indicted (see Job 10:16; cf. Hosea 13:7).

10. They. Both God and man, Job feels, are against him (see Ps. 22:13; 35:15, 16; Micah 5:1; Matt. 27:30; Luke 22:64; John 18:22).

11. Delivered me. All that Job had suffered at the hands of men—the gibes of his “comforters,” the insults and derision of base men, the desertion of many who might have been expected to help him—all these calamities Job attributes to God Himself. In so doing, he commits a common error of mankind—that of blaming God for those evil displays of human nature that are incited by Satan.

12. His mark. Job considers himself as a target for God’s arrows (see Deut. 32:23; Job 6:4; Ps. 7:13; 38:2; Lam. 3:12).

13. His archers. Job may be referring to his “friends.”

Reins. That is, the kidneys. (See on ch. 19:27).

14. Breach upon breach. The figure changes, and Job seems to be a fort that God breaks down by attack after attack until it lies in ruin.

15. Sewed sackcloth. Another transition in thought. Job turns to the consideration of how he has acted under his severe affliction. He has put on sackcloth, not for a time, merely as ordinary mourners do, but permanently, by sewing it tightly about his skin.

Horn. A symbol of “pride,” “dignity,” “strength.”

16. Foul. From the Hebrew root chamar, which here may be equivalent to an Arabic root “to be red”; hence the first half of the verse should read, “my face is red from my weeping.”

Shadow of death. The look of Job’s eyes portended death.

17. Injustice. Job is denying the insinuations Eliphaz had made against him (see ch. 15:34, 35).

My prayer is pure. Job maintains not only the integrity of his actions, but also the sincerity of his prayers.

18. Cover not thou. Verses 18-22 record an impassioned plea for vindication.

My cry. Job desired that the voice of his protest should not die away unheard.

Have no place. That is, no resting place.

19. My witness. This verse presents evidence of a faint glimmer of hope in the dark night of despair. Although Job is convinced that God is afflicting him, he still maintains at least a measure of confidence in Him.

My record. Literally, “my witness,” that is, “one who witnesses.” The LXX here reads, “my advocate is on high.”

20. Unto God. God alone is Job’s refuge. As hard as he thinks God has used him, he still looks to Him for vindication, support, and sympathy. He has nowhere else to turn. Despite the storms that stir the surface of his life, the depths remain in a measure unperturbed.

21. Plead for a man. Job’s plea seems to be that God would pronounce him not guilty; that God would cease afflicting him and appear on his side. In v. 19 Job had called God his witness. Verse 21 seems to be a plea that God would actually bear witness in Job’s behalf.

For his neighbour. Job had doubtless often appeared as a witness for a friend. Why did not God do the same in his behalf when he stood in such dire need of God’s help?

22. I shall go. This verse more appropriately begins the following chapter, which opens with anticipation of the approach of death.

1. Is corrupt. Literally, “is ruined,” “is broken.” The same form of the Hebrew verb occurs in Isa. 10:27, and is there translated “shall be destroyed.” Instead of “my breath” (Heb. ruchi) we may read “my spirit.”

This chapter is a continuation of Job’s complaints, which began with ch. 16. Logically, this chapter division should either have been omitted or have been placed after ch. 16:21.

Extinct. Job feels he is close to death.

Graves. The LXX and the Vulgate render this word in the singular. The plural in the Hebrew may be explained by regarding it as referring to the niches commonly cut in a burial chamber to receive dead bodies.

2. Mockers. Job’s friends had insisted that his life might be spared if he would repent of his sins. They even held out before him the prospects of a bright future. To Job such an outlook was so remote that it appeared as sheer mockery.

In their provocation. The word translated “provocation” comes from a root meaning, “to be rebellious.” The figure seems to mean that Job could obtain no relief from these mockeries.

3. Lay down now. Or, “give now a pledge.” The terms used in this verse are law terms. Job calls upon God to go into court with him. The “pledge” refers to the money that the court requires before it undertakes the investigation of the case. The whole passage would be clearer if we knew more about ancient legal practices. It seems that Job desired God to give bond that he would enter into litigation with Job on equal terms.

Surety. Probably a further legal requirement, the nature of which is not disclosed. It may refer to a pledge to each other on the part of the litigants that they will abide by the decision of the judge.

Strike hands. An expression signifying to ratify an agreement (see Prov. 6:1; 17:18).

4. Hid their heart. Job is referring to his friends. He is sure God will not permit them to triumph.

5. Speaketh flattery. This expression is thought by some to refer to those who betray their friends to the spoiler. If this is correct, Job compares his friends to people who announce the whereabouts of their neighbors to robbers, that the robbers may plunder them.

Of his children. The children suffer in the calamity that strikes the parents.

6. A byword. Job did become a byword, but not in the sense he anticipated. He bore his affliction so well that he became a byword for patience and endurance (see James 5:11).

A tabret. Heb. topheth, an act of spitting. Job says literally, “a spitting of the face do I become.” The translation “tabret” comes from confusing topheth with toph, a “hand drum.”

7. Mine eye. See Ps. 6:7; 31:9.

A shadow. Job is a mere skeleton, exhausted and emaciated.

8. Astonied. Upright men will marvel at how a man who is reputed to be faithful could be allowed to suffer so terribly.

Stir up himself. These same upright men will oppose the godless. Job may be referring to his friends. The inference is not clear.

9. Hold on his way. Job seems to be referring to himself and declaring that he, a righteous man, one who had been so grievously wronged, would “hold on his way.” In spite of his temptations and misfortunes, Job had a conviction that he would be able to presevere. He had settled certain things in his heart. Calamity might shake him, but it could not destroy his integrity (see 2 Cor. 4:8, 9).

10. Return. Renew your attack. Take up your old arguments. Repeat your unfeeling criticisms. You will reveal anew your lack of wisdom.

11. My days are past. Job is asking in effect, “What does it matter what happens to me now?” He feels that all hope of recovery is past. His short phrases resemble the gasps of a dying man.

12. They. That is, Job’s friends. They had tried to convince Job that day would dawn for him if he would repent (chs. 5:18-26; 8:21, 22; 11:15-19). They declare in their way what is expressed in the thought, “The darkest hour is just before the dawn.” Job had not found comfort in these assurances. They seemed to lack the ring of sincerity.

13. The grave. Heb. she’ol. Job looks forward with a degree of anticipation to the rest from suffering that the grave will bring.

14. Thou art my father. A highly figurative way of describing death. The gender changes from “father” to “mother” and “sister” to agree with “worm,” which is feminine.

15. My hope. The question is one of unsolved perplexity. His friends had held out hope. In view of the nearness of the grave, where is that hope?

16. Go down. There is a question as to what is the proper subject of the verb. Grammatically a feminine plural subject is demanded, but there is none present or conveniently to be supplied by the context. Some consider “bars,” a masculine noun, as the subject, and translate the clause thus: “Shall the bars of the grave go down?” Others go back to “hope,” a feminine singular (v. 15), and speak of the hope as descending to the bars of she’ol.

Job’s speech ends on the note of complete despair. The grave seems to be his only hope.

1. Then answered Bildad. Greatly irritated that Job should treat the advice of his friends with so much contempt, Bildad is no longer able to restrain his emotions. He heaps scornful abuse upon Job, and tries to terrify him into compliance. He draws a more terrible picture of the final end of the wicked than any preceding; and insinuates that Job has still worse to expect if he does not change his ways. To Bildad, Job has become a wicked man (vs. 5, 21), an embodiment of evil. No punishment is too severe for one so reprobate.

2. How long will it be? Bildad reproaches Job for his many words. In his former speech he had done likewise (ch. 8:2). The reason for the second person plural in this and the following verses is not clear. Perhaps Bildad regards Job as having supporters among the lookers on, of whom there may have been several, or he is addressing not only Job but those also who believed as Job did.

Mark. That is, observe, give heed to, consider. Think a little instead of talking. Then, calmly and without hurry, we will proceed to reply to what you have said.

3. Beasts. Bildad may be referring to what Job said in ch. 12:7, that even the beasts could give these friends information about God. The general idea seems to be that Job had not treated their views with the regard they felt such wisdom deserved.

Vile. Job had not used this term to describe his friends. The accusation was a misrepresentation of the facts.

4. He teareth himself. The Hebrew language permits rapid transitions from the second to the third person, and vice versa. There may be in these words an allusion to ch. 16:9, where Job represented God as tearing him “in his wrath.”

Be forsaken for thee. Shall the course of the world be altered to meet your wishes? Job had wished for some impossible things (see ch. 3:3-6). Bildad’s reproach is not wholly unjust, but he fails to take into account the effects that Job’s suffering has had on his thinking.

5. Shall be put out. This verse begins a series of apparently proverbial sayings, showing that calamity is sure to overtake the wicked. The words here may refer to the customs of Arab hospitality, in which fires were kept burning for the benefit of strangers and guests (see Prov. 13:9; 24:20).

6. His candle. The putting out of a lamp is, to the Orientals, an image of utter desolation. The light burning in the house and the fire burning on the hearth are symbols that the fortunes of the owner are still intact. When those fortunes are broken the light goes out (see ch. 21:17).

7. Shall be straitened. A figurative way of saying that his sphere of activity shall be narrowed, his activities restricted, his powers confined.

His own counsel. See Job 5:13; Ps. 7:14-16; 9:16; 10:2; Hosea 10:6.

Some have seen in vs. 7-13 an allusion to various arts and methods practiced in hunting. In v. 7, a number of persons extend themselves in a forest, and drive the game before them, narrowing the space from a broad base to a narrow point. Verses 8-10 describe nets, gins, and pitfalls prepared for the prey. Verse 11, according to this theory, alludes to the howling dogs that drive the game unmercifully. Verses 12 and 13 describe the eventual capture of the victims. The interpretation appears somewhat fanciful. Bildad probably had no more in mind than to heap figures together that would emphasize the inevitability of ultimate capture.

8. Net. See Ps. 7:15; 9:15; 35:8; 57:6; Prov. 26:27. The wicked ruin themselves while plotting the ruin of others.

9. Gin. A birdtrap.

Robber. Better, “a mantrap,” such as was set to catch and hold thieves.

10. The snare. Bildad heaps together every word that he can think of that is descriptive of the art of snaring. A great variety of contrivances for snaring are represented in the early monuments.

b12. Hungerbitten. To the other sufferings of the wicked man shall be added the pangs of hunger.

13. Strength of his skin. Literally, “the parts of his skin,” that is, the limbs or members of the body.

Firstborn of death. It seems that diseases are referred to as sons of death, that is, sons causing death. In this event the “firstborn of death” would be a disease of a particularly grievous nature. There is probably a direct reference to Job and his affliction.

14. Out of his tabernacle. That is, out of his tent. The security of the home is lost.

King of terrors. Probably a reference to death.

15. It shall dwell. An obscure passage. Probably a reference to strangers dwelling in his house.

Brimstone. A possible reference to the destruction of the cities of the plain (Gen. 19:24); or it may be an allusion to the destruction of Job’s property by the so-called “fire of God” (Job 1:16); or simply a reference to brimstone as a symbol of desolation.

16. Dried up. See ch. 14:8. Another image of complete desolation.

17. Remembrance. The world will feel no loss when the wicked man is gone (see Ps. 34:16; 109:13).

In the street. That is, in the world without.

18. Into darkness. What Job represents as a welcome retreat (see chs. 10:21, 22; 17:16), whither he would gladly withdraw himself, Bildad depicts as a banishment, into which Job will be driven on account of his sins.

19. Son nor nephew. The wicked man shall be a vagabond without a home, sojourning now here, now there. Neither among his own people nor in the places of his temporary abode shall he leave any descendants. Bildad probably refers to the destruction of Job’s children.

20. They that come after. This clause has been interpreted to mean, “descendants.” The parallel clause, “they that went before,” is from the Heb. qadam, which may mean “to be in front,” “to be facing,” hence the interpretation, “contemporaries.” Some render the two clauses, “they from the West,” and “they from the East.” This is a possible translation, but the adjectives so translated are nowhere else used of dwellers in these areas.

21. Surely such are. Bildad adds nothing startlingly new in the outburst of denunciation found in this chapter. He expresses with fresh vehemence his conception that Job’s calamities are the result of his sins. It may be that the renewed fury of Bildad’s attack was due in part to the frustration he felt as a result of the fact that his earlier admonitions had fallen on deaf ears. Perhaps Bildad had run out of logic and was now relying on vehemence to supply the lack.

1. Job answered. Job answers Bildad’s second speech by protesting against the unkindness of his friends, and by once more recounting his woes.

2. Vex my soul. Job is no stoic. He is not insensible to his friends’ attacks. On the contrary, their words sting him, torture him, wound his soul. Bildad’s attack has been the cruelest of all. Job’s reply indicates how deeply affected he really is. Bildad had asked how long it would be before Job would make an end of talking (ch. 18:2). Job counters by asking Bildad how long he will continue to hurt him.

3. Ten times. This expression is probably a round number (see on Gen. 31:7; see also Gen. 31:41; Num. 14:22; Neh. 4:12; Dan. 1:20).

Ye make yourselves strange. Heb. tahkeru, which occurs only here. The meaning is uncertain. Other possible meanings are “ye wrong me,” “ye deal hardly with me.”

4. I have erred. Not necessarily an admission of moral guilt but an acknowledgment of human limitations.

Remaineth with myself. Probably meaning “injures no one but myself.”

5. Magnify yourselves. That is, set yourselves up as censors and judges.

Plead against me. The friends used Job’s calamity as evidence against him.

6. God hath overthrown. Not only was Job a victim of the misunderstanding of his friends; he felt that he was also the victim of God’s wrath. Bildad had made much of the snares, traps, and nets that are laid for the wicked (ch. 18:7-12). Bildad insinuated that Job had fallen into snares that he himself had laid. Job replies that the net in which he is entangled is from God.

7. I cry. From the first Job has cried out that he has been wronged (see Job 3:26; 6:29; 9:17, 22; 10:3; Jer. 20:8; Hab. 1:2). As yet, he has had no reply from God.

8. Fenced up. See Job 3:23; 13:27; Lam. 3:7, 9; Hosea 2:6. This may be a figure taken from a traveler whose way is obstructed so that he cannot make progress. Job feels that he is thwarted.

Darkness. Job feels like a man who cannot see where he is going.

9. Glory … crown. Dignity and honor (see Prov. 17:6; Lam. 5:16; Eze. 16:12).

10. Destroyed me. Job seems to compare himself to a city, the walls of which are attacked on every side, and broken down.

Removed like a tree. Or, “torn up like a tree.” Job’s hope was to lead a tranquil and godly life, surrounded by his relatives and friends, until old age should come and he might descend in mature dignity to the grave. This hope had been torn up by the roots when his calamities came upon him.

11. His enemies. Job does not say that he and God are enemies, but that God treats him as if he were His enemy, and Job cannot understand why.

12. Troops. Job returns to the simile of a besieged city and represents his assailants as raising embankments to hem him in or mounds from which to destroy his defenses.

13. Brethren. Whether Job refers to his literal brothers (ch. 42:11), or whether he used the term in a figurative sense to apply to intimate friends, or those of the same rank in life, is not clear. This verse is the first of a series of expressions describing his friends and relatives and their attitude toward him. In ch. 19:13-19 the following expressions occur: “brethren,” “acquaintance,” “kinsfolk,” “familiar friends,” “they that dwell in mine house,” “maids,” “servant,” “wife,” “children,” “inward friends,” “they whom I loved.”

14. Kinsfolk. Literally, “near ones.” The word refers to nearness whether by blood, affection, or location.

Familiar friends. Compared Ps. 41:9.

15. They that dwell. Heb. garim, literally, “sojourners.” It may refer to guests, strangers, servants, tenants. The essential idea is that they are not permanent residents, though for a time they are inmates of the home.

I am an alien. That is, they cease to treat me as the head of the family.

16. No answer. Job had been accustomed to obedience on the part of his servants. Now they ignored him.

17. My breath is strange. Probably offensive because of his disease.

My wife. Throughout the book but one wife of Job is mentioned—a noteworthy fact, inasmuch as he most surely lived in an age when polygamy was common.

Mine own body. Literally, “my womb,” that is, the womb of his mother (see ch. 3:10). By children Job is evidently referring to his brothers and sisters.

18. Young children. Heb. ’awilim, a word meaning either “young children” as here and in ch. 21:11, or “ungodly” as in ch. 16:11. Children are represented as withholding from Job the respect due to age.

19. Inward friends. Literally, “all the men of my counsel.”

They whom I loved. Compare Ps. 41:9; 55:12-14; Jer. 20:10. The estrangement of close friends is one of the bitterest experiences of life.

20. Cleaveth to my skin. A description of a state of severe emaciation, the result of his disease.

The skin of my teeth. A proverbial expression indicating that Job had barely escaped. Disease had preyed upon him until he was wasted away.

21. Have pity. This is one of the most touching appeals of the book. Job has shown how forsaken and alone he is. He has most eloquently portrayed his plight. Now he implores his friends for pity.

22. Persecute me. Why have you persecuted me without giving any reason for it? Why have you accused me of crimes I did not commit?

Satisfied with my flesh. An Oriental idiom meaning “Why are you always slandering me?” In Dan. 3:8 the word translated “accused” is literally, “ate fragments of.” The slanderer, the accuser, is figuratively pictured as devouring the flesh of his victim.

23. Were now written. This may refer to the words that immediately follow. This verse introduces one of the most important passages in the book.

Printed. Literally, “cut in,” “inscribe.” The translation “printed” may convey an erroneous idea, inasmuch as printing was unknown in Job’s day.

Book. Heb. sepher. Not necessarily an extended document. The word is used to describe a certificate of divorce (Deut. 24:1, 3), a deed of purchase (Jer. 32:11, 12), a general register (Gen. 5:1), a law book (Ex. 24:7), as well as extended accounts like the history of the kings (1 Kings 11:41).

24. Lead in the rock. Job wishes his record to be cut deep into the rock with an iron chisel, and the chiseled-out groove to be filled with lead. This very practice is now known to have been followed in ancient times, as, for instance, with the Behistun inscription (see illustration facing p. 81; see also Vol. I, pp. 98, 110).

25. My redeemer. This is one of the most frequently quoted texts in the book. It represents a significant advance in Job’s progress from despair to confidence and hope. “From the depths of discouragement and despondency Job rose to the heights of implicit trust in the mercy and the saving power of God” (PK 163). The Hebrew word translated “redeemer,” go’el, is rendered “avenger,” or “revenger” (Num. 35:12, 19, 21, 24, 25, 27), and kinsman, or near kinsman (Ruth 2:20; 3:9, 12; 4:1, 3, 6, 8, 14; see on Ruth 2:20). God is frequently called go’el in the sense that He vindicates the rights of men and ransoms those who have come under the dominion of another (Isa. 41:14; 43:14; 44:24; 47:4; etc.).

Job has already expressed his desire to have an “umpire” between him and God (ch. 9:32-35). In ch. 16:19 he has declared his conviction that his “witness is in heaven.” In v. 21 of the same chapter he longs to have an advocate to plead his cause with God. In ch. 17:3 he calls upon God to be surety for him. Having recognized God as “umpire,” witness, advocate, surety, it is perfectly logical that he should arrive at the recognition of God as his redeemer. This text represents one of the OT revelations of God as man’s redeemer, a profound truth that was fully revealed to men in the person and mission of Jesus Christ.

The latter day. The meaning is that however long Job was to suffer, however protracted his calamities were, he had the utmost confidence that God would eventually vindicate him. The wording of vs. 25 and 26 indicates that the divine vindication would take place when God would “stand … upon the earth” and when Job would “see God.” This is an unmistakable glimpse of the resurrection.

26. In my flesh. This text presents several difficulties of translation. The Hebrew has neither the “worms” nor “body.” The different English versions show an interesting variation of renderings both in their texts and in their margins. The translation that is found in the margin of the RV (quoted in Ed 156) gives a fairly literal rendering of the Hebrew: “And after my skin hath been destroyed, this shall be, even from my flesh shall I see God.” Instead of “from my flesh” some translate “without my flesh” or “away from my flesh.”

The difference arises from the possibility of assigning various definitions to the Hebrew preposition min rendered variously as “in” (KJV), “from” (RV), “without” (RSV). Min has a number of meanings: (1) “from,” expressing removal, as “from the mount” (Ex. 19:14); (2) “away from,” with the idea of separation, as “without the knowledge of the congregation [literally, “from the eyes of the congregation”]”; (3) “out of,” as “out of the water” (Ex. 2:10); (4) a variety of other meanings, such as “off,” “on the side of,” “on,” “in consequence of,” “at,” “by.” The context must decide the choice of meaning in each occurrence of the preposition.

In the text under consideration, whatever rendering is accepted, there is an indication of a belief in a corporeal resurrection, or at least not a denial of it. Translations employing the phrase “in my flesh” or “from my flesh” set forth a plain statement of such a belief. Translations supporting the reading “without my flesh” or “away from my flesh” could possibly be viewed as presenting the thought that Job expected to see God in his resurrected body, not in his present body, a view essentially parallel to the statement of Paul in 1 Cor. 15:36-50. If this was the intent of Job’s statement, he is making the significant observation that someday he will be free from his disease-ridden, pain-racked body, and that in his glorious new body he will have the privilege of seeing God (see Phil. 3:21; GC 644, 645).

27. I shall see. “The patriarch Job, looking down to the time of Christ’s second advent, said, ‘Whom I shall see for myself, and mine eyes shall behold, and not a stranger’” (COL 421). Job indicates that in the resurrection he will retain his personal identity.

My reins. There is no “though” in the Hebrew. The sentence is detached from the foregoing. The reins were considered to be the seat of strong emotion, and Job here seems to be expressing an earnest longing for the fulfillment of the glorious events of which he had just spoken.

28. Ye should say. Job threatens his friends. In effect he says: “If, after what I have said, you continue bitter against me, and take counsel as to the best way of persecuting me, still assuming that I am at fault—be ye afraid” Job’s friends have pronounced repeated judgments on him. Now, with increased confidence, Job in turn threatens them with divine wrath and judgment.

1. Then answered Zophar. This is Zophar’s second speech. His purpose is to show that no matter how high a wicked man may be exalted, no matter how prosperous he may become, God will humble him and cause him to suffer. The application to Job is too obvious to be overlooked. Chapter 19 has closed with a warning from the lips of Job. Zophar resents Job’s shifting the menace of punishment onto his friends, when Zophar is certain that Job alone is guilty.

2. My thoughts. Zophar’s thoughts are not calm reflection or profound meditation. He is agitated. His thoughts seem to be tumbling over each other for expression.

I make haste. Zophar admits his hasty and impetuous temperament.

3. The check. Probably Zophar refers to what Job had said at the close of his speech (ch. 19:29). Or he may refer to the rebuke of ch. 19:2. Also, he cannot have forgotten what Job had said in reply to Zophar’s former speech (ch. 12:2). Zophar is saying, in effect, “You have accused me falsely, and my resentment impels me to reply.” This verse reveals Zophar’s character; he is excitable and impetuous. He could scarcely wait until Job had finished—then he broke out hotly.

My understanding. It is not uncommon for an impetuous person to maintain that he speaks from the dictates of calm wisdom.

4. Knowest thou not? The question is sarcastic, as were the questions of Eliphaz (ch. 15:7-13). Zophar is saying that all history proves his point.

5. For a moment. This verse explains Zophar’s solution of the problem of the prosperity of the wicked. He admits that they may shout with triumph, but the joy is momentary. In part, Zophar is right; but his argument is weak in that he fails to recognize that a sinner may seem to triumph all through his mortal life (see Ps. 37:35, 36; 73:1-17). The shortness of the triumph of the wicked is one of the main topics of dispute between Job and his opponents. Eliphaz and Bildad have both maintained the same view as Zophar (Job 4:8-11; 5:3-5; 8:11-19; 15:21, 29). Job is differently convinced. He has seen the wicked “live, become old, … mighty in power” (ch. 21:7). He has seen them “spend their days in wealth, and in a moment go down to the grave” (ch. 21:13). He is not ready to admit the generalizations of his friends. Job shows greater insight than his friends—an insight born of suffering.

6. To the heavens. Another way of describing the heights of achievement and influence that the wicked may reach (see Ps. 73:9; Dan. 4:22).

8. As a dream. A figure of the instability of the wicked. Nothing is more unreal and fleeting than a dream.

9. The eye also. Zophar uses almost exactly the language regarding the sinner that Job had used regarding himself (Job 7:8, 10; cf. Job 8:18; Ps. 103:16).

10. Please the poor. Perhaps in the sense of being beggars of beggars.

Restore. This verse pictures the humiliation of the proud, prosperous sinner to the place where he seeks the favor of the poor and is forced to give them his wealth.

11. His bones are full. The line reads, literally, “his bones are full of his youth,” that is, full of youthful vigor. There seems to be no need to supply the words, “of the sin.” Without them the next line may be understood as saying that youthful vigor will lie down in the dust.

12. Be sweet. This verse begins a new stanza. Wickedness has its pleasure, but it is shallow and transitory.

13. Though he spare it. Wickedness tastes good. The sinner hates to part with his folly and his pleasure. He is like the child who seeks to make a piece of candy last as long as possible.

14. Is turned. Sin swallowed turns bitter and becomes like the poison of the asp.

15. Vomit them up. An expressive way of depicting the divine judgment that Zophar believes is in store for the wicked.

17. Honey and butter. Compare Ex. 3:8, 17; 13:5; Deut. 26:9, 15; Isa. 7:22; Joel 3:18. Prosperity was dependent upon an abundant water supply. The “butter” was probably curded milk.

18. Shall he restore. In order to compensate those whom he has robbed, the wicked man will have to give them wealth that he has earned honestly.

19. Forsaken the poor. These charges of mistreating the poor are now, for the first time, insinuated against Job. Later on, they are openly brought by Eliphaz (ch. 22:5-9). Job denies these charges (ch. 29:11-17).

20. Not feel quietness. The line reads literally, “because he knew no quietness in his belly,” that is, his rapacity was never satisfied.

Shall not save. He will not be able to retain the things accumulated by his greed.

21. Meat. Heb. ’okel, “food.”

Look for his goods. The LXX here reads, “Therefore his good things shall not flourish.”

22. In straits. Prosperity will not exempt him from perplexity.

23. The fury. Zophar is obviously applying these words to Job. In the midst of his prosperity, Job was brought low. Zophar’s words are intended to cut deep. He tries to set forth Job as a sinner, suffering the fury of God’s wrath.

24. He shall flee. God is pictured as waging war on the sinner, who tries without success to escape.

25. Glittering sword. Heb. baraq, literally, “lightning,” used figuratively here of a flashing arrowhead. The graphic picture seems to be of the wicked man trying to remove an arrow from his body. The terrors of imminent death are upon him. The inference is that Job is like such a person.

26. Secret places. The sentence reads literally, “all darkness is reserved for his treasures.” The idea is probably that every kind of calamity awaits the treasures that the wicked man has gathered together and laid up for himself.

Fire not blown. This was probably a fire not kindled by human hands. Zophar may allude to the “fire of God” (ch. 1:16) that burned Job’s sheep and servants.

27. Reveal his iniquity. This is Zophar’s reply to the appeal that Job made in ch. 16:18, 19, to heaven and earth to bear witness for him. Heaven, he says, instead of speaking in his favor, will reveal his iniquity. Earth, instead of taking his part, will rise up against him.

28. Increase. God’s wrath will cause all these things to disappear like a flood that flows away.

29. This is the portion. This conclusion is similar to that which Bildad drew at the close of his speech (ch. 18:21). By this flourish Zophar intended to convey to Job the idea that he could expect no other fate than that which he was suffering.

This concludes Zophar’s contribution. He does not appear in the third round of speeches. His speech represents the narrow-minded, legalistic, critical attitude of the friends at its height. It is scarcely possible to emphasize more fearfully and graphically than Zophar does, the theory that the wicked rich man is punished by God. To Zophar, Job is a godless man, who is enduring the results of his own sins. He is guilty of unjust gain; therefore God consumes his possessions. Zophar seeks to stifle the new trust in God that Job has expressed. No suggestion of kindness or sympathy is discernible.

1. Job answered. This begins the third cycle of speeches (chs. 21-31), including three by Job, one by Eliphaz, and one by Bildad. Zophar is missing from this cycle.

2. Consolations. Eliphaz has spoken of his own words as the consolation of God (ch. 15:11). Job here seeks consolation in the privilege of being heard. Frequently there is more soul therapy in being listened to than in being talked to.

3. Suffer me. That is, permit me. There is an emphasis on the “I” of the first line. Job seems to imply that his opponents are not allowing him his fair share of the argument, an accusation that can hardly be justified. Since the dialogue opened, Job has had more to say than his comforters.

Mock on. This statement may have been specifically addressed to Zophar, whose last discourse must have grieved him particularly, and who, after the rejoinder that Job now makes, has nothing more to say.

4. My complaint. Job implies that he is complaining concerning something that has a supernatural cause.

Be troubled. In view of the fact that it is God who is chastising him, why should he not be concerned?

5. Be astonished. Job is about to maintain that wicked men live long, unperturbed, prosperous lives. Knowing that this revolutionary idea will arouse horror and indignation on the part of his hearers, he prepares them for the shock.

6. I am afraid. Job himself is filled with fear when he thinks of the implications of what he is about to say. It is a serious thing to give expression to a philosophy that is out of harmony with the thinking of contemporaries.

7. Wherefore? The previous verses reveal that Job is not asking the question merely for the sake of argument. He is genuinely concerned. He has observed the success and prosperity of the wicked. Unlike his friends, he is willing to admit this strange phenomenon. But even though he admits it, he finds it hard to reconcile himself to it. Job is not the only person who has sought the answer to this perplexing question.

Become old. Zophar maintained that the triumphing of the wicked was short (ch. 20:5). With greater insight, Job sees that the prosperity of the wicked may continue throughout their lifetime.

8. Seed is established. Job’s friends have maintained that the children of wicked men would be cut off (ch. 18:19). This position Job challenges.

9. Safe from fear. Job’s friends had maintained the very opposite (chs. 15:21-24; 20:27, 28).

11. Children dance. A picture of carefree happiness and prosperity.

12. Timbrel. The “timbrel” was a hand drum. The harp, actually a lyre, was a simple instrument consisting of a framework of wood across which were stretched from four to seven strings. The organ was a simple reed pipe. These instruments seem to represent the original of the three types of musical instruments—percussion, string, and wind. For further information on ancient musical instruments, see pp. 29-42.

13. In a moment. The wicked live their prosperous, carefree lives, and die without suffering or prolonged illness. Job is not to be understood as meaning that this is always the experience of the wicked. But he had observed enough of life to know that this was frequently the case. This picture of life is quite at variance with that of his friends, who conceived of the wicked as invariably suffering pangs of conscience (ch. 15:20), childlessness (ch. 18:19), and tragic death (ch. 20:24).

14. Depart from us. The statements here express the philosophy of infidelity in all ages. Self-sufficient man fails to feel any need for God. He does not want to know the ways of God. He fails to recognize the authority of the Almighty. He is not interested in anything that does not promise immediate profit to himself.

16. In their hand. Some render this sentence as a question, “Is not their good in their hand?”

Counsel. The clause may be translated: “Be the counsel of the wicked far from me!” Satan had charged Job with serving God for temporal reward. Job disproved this charge by clinging to God, even though he could not understand God’s ways. Now he goes further, and declines to cast his lot with the wicked even though he recognizes that they are prosperous and he is not.

17. How oft. Bildad had said, “Yea, the light of the wicked shall be put out” (ch. 18:5). Job now asks, How often does this really happen?

Distributeth sorrows. This line should probably be read as a question parallel with the first two lines of the verse. The thought then would be, “How oft does God distribute sorrows in His anger?”

18. Stubble. This verse should probably continue as part of the series of question introduced in the previous verse, and read: “How oft is it that they are as stubble?”

19. For his children. Job seems to suppose that his opponents may bring up this objection to his arguments: “‘God,’ you say, ‘punishes the wicked man by punishing his children.’”

Rewardeth him. This part of the verse seems to be Job’s reply: “Let him recompense it to themselves, that they may know it” (RSV). Job wishes that the sinners themselves, rather than their children, might feel the impact of their wicked deeds.

20. His eyes. This verse continues the thought of the previous verse, and may read: “Let their own eyes.” Job has observed that sinners die in prosperity and apparent favor, but he wishes it were not so. He is inclined to wish that his friends were right in their insistence that wickedness is recompensed in this life—but experience has taught him that they are not correct in their view.

Wrath. “Let them drink” (see Deut. 32:33; Isa. 51:17, 22; Jer. 25:15; Rev. 14:8).

21. In his house. Job’s friends seem to have held the idea that the children of wicked men would be punished (see on v. 19). Job replies that the wicked should suffer for their own sins, for, he says, in effect, how much do the wicked care what happens to their households after their own death? See Eze. 18:1-23.

22. Teach God knowledge. Job points to the inscrutability of the ways of God and acknowledges that it is useless for man to try to fathom or change the ways of God. This is a profound sentiment.

23. One dieth. Again Job is emphasizing the obvious fact that there is no reliable norm by which to account for suffering or freedom from suffering.

24. Breasts. Heb. ‘aṭinim, only here in the OT. The meaning is uncertain. In the modern Hebrew, ‘aṭan means “to put in,” such as olives in a vessel. From this some derive the meaning “pails” (see KJV margin). The LXX has “inwards,” the Syriac “sides,” that is, “flanks.” The RSV translates it, “his body full of fat.” Whatever the correct translation may be, the figure obviously denotes prosperity.

25. In the bitterness. In contrast to the prosperity of some, others die in bitterness after lives of misery. Job does not attempt to explain this anomaly of life.

26. Alike. In death, the condition of both is the same (see on ch. 3:20).

27. Wrongfully imagine. Job is aware that his friends think he is very wicked. He knows that he does not have their sympathy.

28. The house. Job’s friends had maintained that the house of the wicked would be destroyed (chs. 8:15, 22; 15:34; 18:15, 21). They were persistent in their theory. Their conclusions were made unreliable by their viewpoint, because they judged that everyone who met misfortune must be wicked.

29. Them that go. Job asks his friends to inquire of travelers who have observed many people in many countries, and see if they do not agree with him. Job was sure that the observation of such men would reveal that many good men suffer and many wicked men prosper.

30. Is reserved. Heb. yechaśek, from chaśak, “to withhold” (see Gen. 20:6; 22:12, 16). The word is sometimes translated “to spare” (see 2 Kings 5:20; Ps. 78:50). The sentence seems to mean that the wicked are spared the troubles of this present life in view of the judgment to come, when they will receive their punishment. This observation is in harmony with the statement of Peter (2 Peter 2:9).

To the day of destruction. Some translate this, “in the day of destruction.” “To the day of wrath” they translate, “in the day of wrath.” This is done with some straining of the meaning of the Hebrew preposition le, which properly means “to” or “for.” The change is made in an attempt to bring the statements of this verse into harmony with the context, for it is felt that Job is still emphasizing the fact that the wicked escape trouble.

31. Who shall declare? While the wicked man is in power, no one dares to condemn him to his face or punish him for his wickedness.

32. Yet. The word translated “brought” means “to conduct,” “to bear along,” as in a procession. The idea seems to be that the wicked man dies in full honor and is borne in procession to his grave.

33. Shall be sweet. A figure of speech not to be construed as teaching consciousness in death (see on Ps. 146:4).

Innumerable. Ever since the murder of Cain the portals of the tomb have opened and closed in endless rhythm. There have been only two exceptions, Enoch and Elijah. The Grim Reaper will continue to take his toll until at last “death is swallowed up in victory” (1 Cor. 15:54).

34. In vain. Your philosophy is wrong, Job says to his friends. Your idea of divine retribution in this life is not borne out by the facts of human experience. There is no comfort in what you say because you do not speak the truth. This chapter may be called Job’s triumph over his opponents. He is not irritable as at first. His statements are less personal and more profound. This speech is marked by earnestness, confidence, and reverence.

1. Then Eliphaz. The distinctive feature of this third speech of Eliphaz is that he accuses Job of specific sins against his fellow men. Although Eliphaz is the kindest of the friends, he seems in this discourse to be desperate in his endeavor to defend his position. He closes this speech, as he did his first, with an appeal to Job to change his ways in order that he may be delivered from his sufferings.

2. Profitable. This verse contains the first of four questions that, taken together, have been viewed as a syllogism. According to such a scheme the first two questions (vs. 2, 3) constitute the major premise; the third question (v. 4), the minor premise; and the fourth question (v. 5), the conclusion. In v. 2 Eliphaz admits that a wise man may promote his own advantage, but he denies that any man can confer any favor upon God. He infers that Job considers God as under obligation to him, an inference that he believes is not justified.

3. Is it any pleasure? Eliphaz makes God appear extremely impersonal. He states that man’s righteousness or perfection brings neither pleasure nor gain to God. He seems to be endeavoring to show that the motives that impel God to inflict suffering are neither selfish nor arbitrary. However, in endeavoring to prove his point, Eliphaz fails to do justice to the character of God. The psalmist had a more adequate conception of God (Ps. 147:11; 149:4).

4. For fear of thee. Two interpretations, presenting two different meanings, have been given to this passage: (1) Eliphaz is asking Job whether he thinks God is afraid of him; (2) Eliphaz is inquiring, “Is it for your fear of God that He reproves you?” The latter question implies a negative answer, “Surely not! If He reproves you, it must be because you do not fear Him. The fact that you are reproved is positive evidence of your guilt.” “Fear” is used in the sense of piety: “Surely God does not afflict a man because he is pious!”

Judgment. Job had repeatedly expressed a desire to bring his case directly to God (see ch. 13:3). Eliphaz considers such an idea absurd.

5. Wickedness great. This is Eliphaz’ introduction to an enumeration of what he considered to be Job’s sins.

6. Taken a pledge. A “pledge” is that which is given by a debtor to a creditor for security. The crime here charged against Job was that he had exacted such pledges without just reason: that is, where there was no debt, where the debt was paid, or where the security was far beyond the value of the debt (see Neh. 5:2-11). According to the Levitical code, clothing taken as a pledge must be returned by the going down of the sun (Ex. 22:26, 27). It was also prohibited to take millstones as pledges (Deut. 24:6). Taking unfair advantage of the poor has been a common failing of mankind in all ages.

The sins of which Eliphaz accuses Job are the misdeeds that are often committed by men of wealth and influence. Most of the verbs in vs. 6-9 are in a tense that suggests the idea of frequency, indicating that Eliphaz represented these sins as Job’s regular manner of life. The only evidence he had that Job had committed these sins as far as is known was the fact of his suffering. Terrible misfortune, according to Eliphaz’ philosophy, implied grave sins.

7. Water. To give water to the thirsty was regarded in the East as one of the most elementary duties of man to his fellow men (Prov. 25:21). Isaiah commended the Temanites (Eliphaz’ people) because they “brought water to him that was thirty, they prevented with their bread him that fled” (Isa. 21:14).

8. Mighty man. Literally, “man of arm.” The “arm” in the Scripture is a symbol of power (Ps. 10:15; 89:13; 98:1; Eze. 30:21). Some take this verse as an intentional reference to Job. If such was the intent, Eliphaz meant that Job had dispossessed the poor and had taken forcible occupancy of the earth. Others believe that the “mighty” and “honourable” men may refer to Job’s friends and retainers.

9. Sent widows away. The oppression of these classes is considered in the Scriptures as a grievous crime (Deut. 27:19; Jer. 7:6; 22:3). Job could not let such an accusation go unchallenged (see his rebuttal in Job 29:13; 31:21, 22).

10. Therefore. Eliphaz takes no chances on Job’s misinterpreting his statements. He makes his conclusions specific. Job’s misfortunes result directly, Eliphaz emphasizes, from his gross mistreatment of the weak and needy.

Snares. Compare Bildad’s threat in ch. 18:8-10, and Job’s own acknowledgement in ch. 19:6.

Sudden fear. See ch. 7:14; 13:21.

11. Darkness. An emblem of confusion and calamity (see chs. 19:8; 23:17).

Waters. A common Scriptural figure for calamity (see Job 27:20; Ps. 42:7; Ps. 69:1, 2; 124:4, 5; Isa. 43:2; Lam. 3:54).

Verses 10 and 11 are a transition from the accusation in the preceding section to the warning that follows.

12. In the height. Eliphaz calls attention to the transcendence and omnipotence of God. This is merely a repetition of the oft-repeated argument of Job’s friends. They placed great emphasis on the sovereignty of God. To a degree many of their statements were correct, but eventually the very God whom they described in such exalted words rebuked them for what they had said ch. 42:7). Statement of abstract facts is not sufficient. Correct application of such facts is essential. In ch. 21, Job had rested his case on observable, undeniable facts. Instead of meeting these facts, Eliphaz reproached Job for denying divine providence, and sought to obscure what God actually does, by calling attention to what God is able to do.

Many since Eliphaz’ time have fallen into similar error. What God chooses to do is of infinitely greater significance than what He is theoretically able to do. Job is seeking to understand God, whereas Eliphaz is merely trying to defend God. In the long run the person who tries to make clear the mysteries of God’s dealings defends God more effectively than the person who is content with mere expressions of submission. Of course the human mind cannot fathom all God’s ways, but that which may be understood concerning God should be diligently sought after.

It is entirely right and proper that we should exert our best energies to understand what God has seen fit to reveal concerning His ways of dealing with His creatures. The very fact that He has seen fit to make certain information available is evidence that He intends it to be known. But man sets out on a path fraught with peril when he presumes to fathom that which God has not seen fit to reveal. Here is where many have lost their way and made shipwreck of their souls. Let us therefore be content with what God has seen fit to reveal, but diligent in our efforts to understand as much as finite minds can.

13. The dark cloud. In vs. 13 and 14 Eliphaz is putting words into Job’s mouth. He did not see how Job could maintain his opinions without denying the possibility of God’s awareness of conditions on this earth (see Ps. 10:11; 73:11; 94:7; Isa. 29:15; Eze. 8:12). Job is being accused of believing that God could not see through the dark clouds that surround Him (see Ps. 18:11; 97:2).

14. Circuit. Heb. chug, literally, “a circle,” as in Isa. 40:22.

15. Hast thou marked the old way? Literally, “Wilt thou keep the old way?” Eliphaz assumes that it is Job’s intention to cast his lot with those persons whose prosperous wickedness he has described in the previous chapter (vs. 7-15). Some believe there is a reference to the antediluvians (see ch. 22:16).

16. Flood. Eliphaz stresses the insecurity of the wicked.

17. Depart from us. Job had previously ascribed this saying to the prosperous wicked (ch. 21:14, 15).

For them. The LXX and the Syriac here read, “for us,” thus making the sentence a further expression of arrogance.

18. Filled their houses. Perhaps the phrase is intended to be ironical: “Do you mean to say that He filled their houses with good things!” Or Eliphaz may be trying to express what seems to him the contrast between the sudden judgment that overtakes the wicked, and the long season of prosperity preceding it, which gives to them the appearance of exemption from punishment. In ch. 21 Job stressed the prosperity of the ungodly. Eliphaz stresses their sure destruction.

Counsel. The last line of v. 18 re-echoes Job’s statement in ch. 21:16. Job had used the expression after his description of the prosperous sinners. Eliphaz, having also described the wicked, among whom he apparently ranks Job, repeats the same expression in an affirmation of his piety.

19. Glad. The righteous are described as rejoicing at the destruction of the wicked. If this be an appropriate reaction, why should not Job’s friends rejoice when God chose to punish one so wicked as they supposed Job to be?

There is a legitimate sense in which good men may rejoice in the punishment of the wicked. They do not rejoice that the sin was committed. Neither do they rejoice in the misery incident to punishment. They rejoice in the fact that evil is being eradicated, that ultimately the good will triumph.

20. Our substance. Heb. qimanu, literally, “our uprising.” Some translate this word, “our adversaries.” They consider the verse a statement by “the innocent” of the previous verse and have them declare, “Surely they that rose up against us are cut off.” The rendering “substance” follows the LXX.

Fire. Another symbol of the destruction of the wicked.

21. Acquaint. This verse begins Eliphaz’ appeal to Job to mend his ways. Eliphaz takes it for granted that Job is a sinner, wholly unreconciled to God and unacquainted with Him. The appeal is beautiful but incorrectly applied.

Peace. See Rom. 5:1.

Good. An analysis of the “good” that results from communion with God reveals that it includes the following: (1) pardon of sin, (2) assurance of salvation, (3) peace of conscience, (4) victory over sin, (5) support in trial, (6) joy of service, (7) citizenship in the kingdom of glory.

22. The law. Heb. torah. This is the only occurrence of the word in the book of Job. Torah basically means “instruction.” Part of the experience of dwelling with God is receiving His instruction and cherishing His words.

23. Built up. This seems to be a promise of rebuilding and restoration, contingent upon return to God. Some adopt the reading of the LXX and translate the first part of the sentence, “If thou shalt turn and humble thyself before the Lord.”

Thy tabernacles. Or, “thy tents.” Compare ch. 11:14, where Zophar implied the existence of ill-gotten gains in Job’s tents.

24. As dust. Either a description of the blessings that Eliphaz believed would follow Job’s repentance or a statement that gold was an inferior consideration—one that could be cast to the dust—in comparison to communion with the Almighty.

25. Defense. Heb. beṣer, the word translated “gold” in v. 24. The word also means “fortress,” but since it is connected so closely with the preceding thought, it is more natural to translate it “gold.” The statement would then read, “Let the Almighty be thy gold and thy precious silver.” Compare Job’s reply ch. 31:24, 25.

26. Shalt … have … delight. Instead of complaining about God, such a communion with Him would bring happiness and confidence. Compare Job’s complaints about God in chs. 7:17-20; 9:17, 34; 10:15-17; 13:21; 14:6-13.

27. He shall hear thee. Job feels that there is a strange gulf between him and God. In previous times he had prayed, and God had heard him. Now God seems far away. Eliphaz promises that the old intimacy will be restored if Job will repent.

29. Humble. See Matt. 23:12.

30. Island. Heb. ’i, at times meaning “island.” It is also a negative particle. Assigning to ’i the function of the negative yields the translation “He delivers the non-innocent.” The meaning seems to be, God will deliver, at Job’s request, even the guilty.

The LXX gives an altogether different sense by translating, “He shall deliver the innocent.” According to this, Eliphaz was merely affirming one of his basic promises, namely, that God prospers the upright.

It. Rather, “he.” The LXX reads “thou.”

1. Job answered. Job replies to Eliphaz in a speech occupying two chapters (chs. 23 and 24) of 42 verses. Unlike Job’s previous replies, this speech is in the form of a monologue, without direct address to the friends. He begins by justifying the vehemence of his complaints. In ch. 24 he reviews his previous arguments, maintaining that the wicked enjoy prosperity. He closes with a challenge to his opponents to disprove the truth of what he has said.

2. Bitter. Literally, “rebellious.” “Bitter” is the reading of the Syriac, the Vulgate, and the Targums. Job does not apologize for his complaints. He acknowledges that, notwithstanding all his opponents have said about his right to complain, he still complains as bitterly as ever.

Stroke. Literally, “hand.” The expression may be translated “my hand is [lies] heavy upon my groaning,” meaning that Job tries to repress his groaning, which in no adequate measure reflects his calamities. The LXX renders the sentence, “His hand has been made heavy upon my groaning.”

3. To his seat. That is, to his dwelling place. Job is plagued with a sense of the remoteness and inaccessibility of God. He feels that he must somehow find God. He repeats his desire to carry his case directly to God.

5 He would answer. Job is weary of human reasoning. He is anxious to know God’s attitude.

6. Will he plead? Job manifests confidence in divine justice.

7. The righteous. Job’s conscience testifies to his basic integrity and uprightness. He feels that if he can obtain the ear of God, he will be vindicated, once and for all. His basic complaint in vs. 1-7 is that he does not know how to find his way to God. He seems to feel that God will be kind to him, if only he can come into His presence.

8. I go forward. A new stanza begins here. Verses 8 and 9 graphically describe Job’s futile search for God. Job looks to all points of the compass in his search for God, but all in vain. The Oriental geographers considered themselves as facing the east instead of the north, as we do. The west was behind them. The south was on the right hand and the north on the left.

10. Come forth. This is one of the key verses of the book. Although Job could not seem to find God, he believed that God was aware of his ways and purposeful in His dealings with him. Job was beginning to understand that he was being tried. He still did not know of Satan’s challenge regarding him. One of the rungs of the ladder by which Job climbed from despair to faith was the recognition on his part that he was not being punished or unjustly treated, but rather was being tested that he might emerge as pure gold from a furnace.

12. My necessary food. Heb. chuqqi, literally, “my prescribed portion.” It may be food (see Gen. 47:22, where choq is translated “portion”), or anything else that is prescribed. Choq is frequently translated “statute” (Ex. 15:25, 26; 18:16; etc.), and sometimes “law” (Gen. 47:26; 1 Chron. 16:17; Ps. 94:20; 105:10). Hence some interpret the expression, “more than [or above] my own law,” meaning that he gave God’s will preference over his own inclinations. Others follow the reading of the LXX, “in my bosom.” If this is the intended figure, Job intimates that the words of God’s mouth are to him a most precious treasure. (But see a different interpretation under v. 14.)

13. One mind. See James 1:17. Job clearly understood the sovereignty of God.

14. Appointed for me. Heb. chuqqi, literally, “my prescribed portion.” Compare the use of this word in v. 12. The fact that the translation in v. 14 so obviously requires the sense of “appointed” rather than “bosom,” makes it seem reasonable that the same translation should be followed in both verses (see on v. 12).

15. Troubled. Job’s fear was provoked by his suffering and his uncertain future. One of the great purposes of the message of God to Job (chs. 38 to 41) was to dispel this fear and uncertainty. God does not leave His children in fear.

16. Soft. Or, “faint” (see Deut. 20:3).

17. Darkness. The thing that crushed Job was not so much his suffering as the thought that the God whom he had loved and served had caused the suffering to come upon him. He acknowledges the darkness that surrounds him, and wonders why God did not destroy him before his calamity, or remove it from him. He continues his complaints in ch. 24.

1. Times are not hidden. The first line of this verse may be translated, “Why are times not treasured up on the part of the Almighty?” These “times” seem to refer to special occasions when God exhibits Himself in action, vindicating the righteous and judging sinners. Job, in his perplexity, fails to see evidence of such seasons of retribution on the part of God.

Do they that know him. That is, “Why do they that know him not see his days?” meaning, of course, days of retribution.

2. Landmarks. Job begins a recital of what appears to him to be evidence that God neither rewards the righteous nor punishes the wicked. Regarding landmarks see Deut. 19:14; 27:17; Prov. 22:28; 23:10; Hosea 5:10. Where neighboring properties were not divided by fences of any kind, as in the East generally, the only way of distinguishing between one man’s land and another’s was by landmarks, which were generally low stones placed at intervals on the boundary line. An easy form of robbery was to displace these marks, locating them farther back on the neighbor’s land.

Take away flocks. They steal the flocks of others and pasture them with their own.

3. Fatherless. See 1 Sam. 12:3. On the natural tendency of selfish men to be unkind to orphans and widows, and the regulations designed to curb this tendency see Ex. 22:22; Deut. 24:17; 27:19; Ps. 94:6; Isa. 1:23; 10:2; Jer. 5:28; Zech. 7:10. The ass of the orphan and the yoke ox of the widow are among the most valuable possessions of these unfortunates.

4. Out of the way. The wicked force poor men to turn out of the road when they are using it and to wait until they have passed. Or, the statement may mean that the wicked make the highways so dangerous with their violence that they compel the poor and needy to seek byways for safety. For protection, these poor huddle together in whatever place of refuge they can find (see ch. 30:6).

5. As wild asses in the desert. This may refer to bands of marauders scouring the desert like hordes of wild asses, or to the oppressed and needy people driven from society and compelled to seek a precarious subsistence, like the wild ass in the desert.

For a prey. That is, as food for their children. Job’s concern for the plight of the common people reflects his righteous character.

6. Vintage. The text is capable of two interpretations: (1) The “they” refers to the marauders who forage the crops for a livelihood. (2) The “they” refers to the downtrodden poor who “glean the vineyard of the wicked man” (RSV).

8. Wet with the showers. A graphic description of homeless wanderers, seeking shelter from the storm.

9. Pluck the fatherless. This is a reference to the vicious custom of taking children into slavery in satisfaction of their father’s debt (see Neh. 5:5; cf. 2 Kings 4:7).

Take a pledge. See on ch. 22:6.

10. Take away the sheaf. A picture of a hungry man carrying sheaves of grain, but not permitted to satisfy his hunger from them, is a graphic portrayal of oppression in every age. Yet God does not seem to interpose to punish those who are responsible for such cruelty, but rather to let them pursue their evil course without let or hindrance.

11. Make oil. The same unfortunates are employed on the estates of their oppressors to extract oil from the olives and wine from the grapes. They are tormented with unceasing thirst but are not allowed to satisfy their carving with the products near at hand.

12. Out of the city. Not only from deserts and farms, but also from the cities, comes the cry of the oppressed. Job’s object was to show, in opposition to the mistaken doctrine of his friends, that God does not hastily punish every evil work or reward every good one. Vice often remains long unpunished and virtue unrewarded; therefore a man’s character must not be judged by his prosperity or adversity. Herein lay the basic fault in the philosophy of Job’s would-be friends, and, in fact, in that of the Jews as a nation.

13. Against the light. This verse begins a new section, which covers vs. 13-17, dealing with murderers, adulterers, and thieves. This type of iniquity thrives under cover of darkness. Its devotees “rebel against the light”—not only the light of day but also the light of reason, conscience, and law. They observe no moral restraints.

15. The adulterer. He also waits for darkness to come to seek his prey. Stealthily he disguises himself that he may not be apprehended. (see Prov. 7:8, 9).

16. Dig through houses. In ancient times burglary often took this form. Windows were few and high on the walls. Doors were strongly fastened with bolts and bars, but the walls, being of clay or rubble or sundried brick, were weak and easily broken down. Compare Eze. 12:5, 12.

Marked for themselves. The sentence reads literally, “by day they seal up for themselves,” that is, they shut themselves up. These criminals hate the light and love darkness.

17. Shadow of death. Or, “deep darkness.” When the deepest darkness of the night begins, these people enter upon their day’s work. The drawing on of night is to them what daybreak is to others. This verse completes the section beginning with v. 13, which stresses the way in which the violators of the sixth, seventh, and eighth commandments love darkness and hate light.

18. Swift as the waters. This vivid phrase may suggest the figure of a light boat, or a piece of flotsam, or any other light object that moves noiselessly along the surface of the water. The quiet, rapid movements of a thief are compared with these. Or the idea may be that the wicked will be swept away like debris on a swifting-flowing river.

Their portion. That is, their manner of life, their way of obtaining a livelihood is deserving of execration.

The vineyards. Their vineyards will not produce. They have lived by plunder, and they deserve no subsistence from their wine presses.

19. Drought and heat. The meaning seems to be, as the heat of summer causes the snow water to disappear, so the grave consumes the wicked.

20. Shall forget him. To be forgotten even by one’s own mother, to be food for worms, to be cut down like a tree, was the conventionally accepted idea of the fate of the wicked. In the verses preceding this section (vs. 18-20), and in the verses following, Job observes that the reality of life does not conform to this pattern.

21. Barren. In this new section, Job returns to his description of the oppression of the weak. Barrenness was considered one of the greatest possible misfortunes (see 1 Sam. 1:5-8). The oppression of one that was barren indicated extreme cruelty. The barren woman was an especially helpless victim of oppression, because she had no son to defend her rights. Her barrenness was commonly thought to be the result of sin and divine displeasure.

22. Mighty. Many take the pronoun “he” to refer to the oppressor. The text is thought to reveal that the wicked not only oppress the weak but also make life unpleasant for the mighty. Others consider “he” as referring to God: “God prolongeth the life of the mighty.” If this is the correct interpretation, it is another complaint on the part of Job regarding God’s failure to punish the wicked.

23. To be in safety. God gives the wicked man security. This is Job’s conviction based on his own observation.

24. They are exalted. This is Job’s conclusion regarding God’s dealing with the wicked. His friends affirm that they are punished for their sins in this life, and that great crimes would soon meet with great calamities. This Job denies, and says that the fact is they are exalted. Yet he knows the time will come when they will be rewarded for their evil deeds. He maintains, however, that their death may be tranquil and easy and that no extraordinary proof of divine displeasure may accompany their departure.

25. Make me a liar. Job challenges his friends to disprove his proposition. He feels that he has the backing of human experience that his friends cannot refute.

1. Bildad. This short reply of Bildad closes what the three friends of Job had to say, for Zophar does not attempt to answer. The speech appears to be the labored effort of one who felt that he must say something, but who did not know how to meet the line of arguments Job had pursued. Far from accepting Job’s challenge and grappling with the difficulty involved in the prosperity of the wicked, Bildad entirely avoids the subject and limits himself to touching briefly two old and well-worn topics—the might of God and the universal sinfulness of men. On neither of these points does he throw any fresh light. He repeats largely what Eliphaz had said in former discourses (see chs. 4:17; 15:14).

2. Dominion. Job had fully recognized God’s sovereignty (ch. 23:13). However, Bildad could make such statements glibly because he was not passing through an experience like that of Job. Job was undergoing a personal test of his confidence in God. Bildad was not.

He maketh peace. This seems to point to God as the One who maintains harmony in the supernal regions.

3. Armies. The more obvious interpretation of this term is that it refers to the hosts of supernatural beings (see 2 Kings 6:16, 17; Ps. 68:17; Dan. 7:10; Matt. 26:53; Heb. 12:22). Like armies, these hosts carry out the commands of God.

4. Can man be justified? Neither Bildad nor his friends nor Job could answer this question. Only in the gospel era did men receive a full elucidation of the principle of justification by faith (see Rom. 3:23-25; Col. 1:25-27).

5. It shineth not. Bildad is assuming that both the moon and the stars are imperfect when contrasted with God, their Creator. This being the case, how lowly should man appear! What Bildad did not know is that man, despite his frailty, is infinitely more precious in the sight of God than the inanimate works of creation.

6. That is a worm. See ch. 7:5.

These words are intended to humble Job and to impress upon him his littleness. Job needed to be encouraged rather than to be reminded of his weakness. Thus his friends end their defense of tradition—speaking of worms! In their zeal for their defense of an idea, they have failed utterly to understand either God or their suffering friend.

1. Job. Now begins the long discourse of Job, which ends with ch. 31. In this speech Job, after hastily brushing aside Bildad’s last speech, proceeds to explain his viewpoints. He sets forth, first of all, the might and majesty of God (ch. 26:5-14). Then he deals with the questions that concern his own integrity and God’s dealings with mankind. The former he still maintains. Regarding the latter, he admits that retribution comes upon the wicked at last (ch. 27). In ch. 28, after paying a deserved tribute to man’s intelligence and ingenuity in regard to earthly things, he pronounces the spiritual world and the principles of the divine government to be inscrutable to him, and his only true wisdom to be right conduct. Finally he returns to his own case, and having given a description of his former, prosperous life (ch. 29) contrasted with his present, forlorn life (ch. 30), he concludes with an avowal of his integrity in all the various duties and obligations of life (ch. 31).

2. How hast thou helped? Verses 2-4 contain a series of questions intended to reveal the weak logic of Bildad’s speech. This is Job’s longest sustained address to one individual. Job usually addressed all three together in the second person plural. Bildad had told Job nothing that he did not already know. What good was accomplished by reminding him that he was a worm and wholly unclean?

3. Counselled. Probably an ironical comment on the thought of Bildad’s brief speech. If Job were to admit lack of wisdom, what had Bildad done to supply that lack?

The thing as it is. Or, “sound knowledge,” “sound counsel.”

4. Whose spirit? What is the source of your authority? Surely there is no evidence of divine inspiration. Did Eliphaz prompt you (see ch. 4:17-19)?

5. Dead things. Heb. repha’im, a term applied (1) to an ancient race of giants (Gen. 14:5; 15:20; Deut. 3:11; Joshua 17:15), (2) to a valley outside Jerusalem (Joshua 15:8; 18:16; 2 Sam. 5:18, 22; 23:13; 1 Chron. 11:15; 14:9; Isa. 17:5), and (3) to the dead (Ps. 88:10; Prov. 2:18; 9:18; 21:16; Isa. 14:9; 26:14, 19). The derivation of the word is uncertain, and how the word could refer at once to a race of people and to the dead is not definitely known. Perhaps the repha’im that designates a race is derived from a different root than the repha’im that designates the dead. Some have connected the two ideas by observing that as a race the repha’im have become extinct and powerless. Its proud representatives lie prostrate in she’ol. The memory of them has become vague and shadowy. Hence they become a fit symbol of the dead.

Others derive the meaning “dead” from the root raphah, which means “to sink,” “to relax.” The dead are considered to be sunken and powerless ones.

That the repha’im were a race of giants is implied in Deut. 2:11, 20; 3:11, 13. The idea of stature is probably derived, not from a root meaning inherent in the word itself, but from the context.

The context of Job 26:5 seems to infer that the dead are intended. Bildad has emphasized the sovereignty of God in the heavens. Job is adding that God’s power extends to the dwellers in she’ol (see v. 6).

Are formed. Literally, “are made to tremble,” from the root chil, “to tremble,” “to writhe.” In figure the dead are represented as conscious (see Isa. 14:9, 10), though not actually so (Ps. 146:4; Eccl. 9:5, 6).

6. Hell. Heb., she’ol, a figurative place where all the dead are described as gathered together (see Isa. 14:9, 10).

Destruction. Heb. ’abaddon. A name paralleling she’ol and representing it as a place of ruin and destruction. The word occurs only six times in the OT (Job 26:6; 28:22; 31:12; Ps. 88:11; Prov. 15:11; 27:20; cf. Rev. 9:11).

7. North. Job turns from God’s power as manifested in death and destruction to God’s power as manifested in creation. The northern heavens contained the more important constellations mentioned in the book of Job. In this text Job recognizes that these heavenly bodies are upheld by divine power (see Job 9:8; Ps. 104:2; Isa. 40:22; Isa. 44:24; Zech. 12:1).

The word translated “stretcheth out” is frequently used of pitching a tent (Gen. 12:8; 26:25; 33:19; 35:21; Judges 4:11). The heavens are conceived of as being pitched like a tent, only they have no supporting tent poles.

Empty place. Heb. tohu, the word translated “without form” in Gen. 1:2. Rather than visualize the earth as resting on pillars, as did some of the ancients, Job worshiped a God whose power he conceived of as supporting the earth.

8. Bindeth up the waters. The metaphor is probably drawn from the waterskins, so well known in the East, and especially in Arabia, in which water was stored. These skins were likely to be “rent,” or torn, by the weight of the liquid. Yet the clouds could carry vast amounts of water without such mishaps (see Job 38:37; Prov. 30:4).

9. He holdeth back. That is, He covereth up His throne with clouds. The significance of this statement may be that God conceals Himself from man’s physical senses. God sees fit to maintain His communion with man on a spiritual rather than on a sensuous level. Although clouds may hide His throne from sight (see 1 Kings 8:12; Ps. 18:11; 97:2), His throne exists, and will be eventually seen by the redeemed (Rev. 22:1-4).

The translation “moon” instead of “throne” (see RSV) requires a change in the pointing of the Hebrew word kisseh to make it read keseh. Vowel pointings were not introduced until about the 7th century a.d., and hence were not employed in the original documents. But as a rule the traditional spelling is accepted unless the context grammatically or otherwise clearly indicates a change. Here the context seems to be against such an alteration.

10. He hath compassed. The complete clause reads literally, “The decree of a circle upon the face of the waters.” The Syriac and Targums read, “He inscribed a circle upon the face of the waters.” The reference seems to be to the form of the horizon, which appears as a circle and seems to be marked out with a compass.

Day and night. The line reads literally, “unto the end of [boundary between] light and darkness,” that is, the horizon.

“Then stayed the fervid wheels, and in his hand

He took the golden compasses, prepared

In God’s eternal store, to circumscribe

This universe, and all created things:

One foot he centred, and the other turned

Round through the vast profundity obscure;

And said, ‘Thus far extend, thus far thy bounds,

This be thy just circumference, O world!’”

—Milton, Paradise Lost, Book VII.

11. Pillars. This seems to be a figure of the mountains on the horizon on which the sky was thought of as resting.

12. He divideth. Heb. raga‘, “to disturb,” also “to be at rest.” Raga‘ illustrates how certain words may express opposite ideas. When such words are used, the context must determine the choice of meaning. In the case under consideration either meaning makes good sense. With either definition the text reveals God’s mastery over the sea.

The proud. Heb. rahab (see on ch. 9:13).

13. Spirit. Heb. ruach, which may also be rendered “wind,” as in 90 cases in the OT. The context must determine the choice of meaning. At a breath from God, that is by a wind that He sends, the heavens, lately all cloud and storm, recover their serenity. Both the storm and the calm are pictured as coming from God.

Formed. Literally, “pierced.”

The crooked serpent. Literally, “the fleeing serpent.” Job may have had in mind the war in heaven when Satan, that “old serpent,” was expelled from heaven (Rev. 12:7-9; cf. Rom. 16:20).

14. Parts. Heb. qesoth, “ends,” “edges.” Job has endeavored to portray God as the great creator and sustainer of the universe. His method has been to illustrate the power of God by referring to natural phenomena. But after he has done his best, he exclaims, “Behold, these are the mere edge of His ways.” Job has been able to describe but the fringes of God’s power.

Little a portion. Literally, “whisper of a word.” What we know of God is merely a faint whisper.

Thunder. In contrast with the whisper, Job compares the actual power of God to thunder. He implies that he has enumerated only a small fraction of God’s great works. He could hardly have chosen nobler language to express his deep feelings regarding the manner in which the divine glory surpasses human knowledge.

1. Job. This chapter may be divided into three distinct parts. In the first (vs. 1-6), Job maintains his integrity and his determination to remain faithful to the end. In the second (vs. 7-12), he denounces his enemies. In the third (vs. 13-23), he returns to the consideration of God’s treatment of the wicked, and admits their ultimate punishment and destruction. This speech is cast in the form of a series of proverbs he quotes, one following another.

Parable. Heb. mashal, used to describe (1) a proverbial statement (1 Sam. 10:12; Eze. 18:2, 3); (2) a byword (Deut. 28:37; 1 Kings 9:7); (3) a prophetic, figurative discourse (Num. 23:7, 18; (Isa. 14:4; Micah 2:4); (4) a similitude (Eze. 17:2; 20:49); (5) a poem (Num. 21:27-30); (6) short sentences of ethical wisdom (1 Kings 4:32; Prov. 10:1)). This term suggests a new trend in the words of Job. The controversial and emotional is giving way to the well-thought-out expression of deliberate judgment. Note the repetition of the term in Job 29:1.

2. As God liveth. This is the only place where Job resorts to an oath. Under the solemn circumstances of the occasion, in making his last appeal to his friends, Job thinks it appropriate to preface his remarks with an appeal to God as his witness (see Judges 8:19; Ruth 3:13; 1 Sam. 14:39; 2 Sam. 4:9; 12:5; 1 Kings 2:24; 2 Kings 5:20; 2 Chron. 18:13; Jer. 38:16). Such is Job’s confidence in his own sincerity that he feels free to appeal to the God who, it has appeared, has been treating him as if he were guilty.

3. Breath. Heb. neshamah, from the root nasham, “to pant.”

Spirit. Heb. ruach. A word sometimes synonymous with neshamah but having also other meanings, such as “wind” (see on ch. 26:13), and the animating principle of life (see on Eccl. 3:19).

4. Wickedness. Job’s friends have tried to extort a confession of guilt from him. Job not only stands firm in the consciousness of his great integrity, but makes a definite commitment as to his future loyalty. Regardless of pressure and tradition, Job is determined to be honest.

5. Justify you. Job’s friends have stoutly maintained his guilt. In strong language Job refuses to admit the correctness of their position. Some men under duress will admit wrongdoing of which they are not guilty. This Job refused steadfastly to do.

6. I hold fast. A man may lose property, family, friends, health; but still he may have one unfailing source of consolation—a clear conscience (see Acts 23:1; 24:16; 1 Cor. 4:3, 4; 2 Tim. 1:3; 1 John 3:21).

7. Enemy. This verse, with its imprecations on Job’s enemies, begins the second section of the chapter.

8. The hypocrite. Or, “the irreligious one.” See Mark 8:36, 37. This statement agrees with Bildad’s assertion in ch. 8:13, and with Zophar’s in ch. 20:5.

9. Trouble. Conscious hypocrisy and persistent ungodliness cut a man off from God, frequently making the answer to his prayers for help impossible. Job’s friends have made similar statements, applying them to Job.

10. Will he always call? The sinner prays only on extraordinary occasions. He does not maintain habits of prayer. He allows his business to break in upon his times for prayer, neglects secret devotion on the slightest pretext, and soon abandons it altogether.

11. I will teach you. See on v. 13.

12. Ye yourselves. Job does and not plan to tell his friends anything they have not had the opportunity of knowing.

13. The portion. Verses 13-23 present a problem in that they are a complete denial of Job’s former position regarding the punishment of the wicked in this life (see chs. 9:22-24; 21; 24). Various attempts have been made to account for the apparent change of theory by assuming:

(1) That this passage is really an address by Zophar. This view is untenable, for to maintain it one must suppose the omission of two verses, one between vs. 10 and 11 introducing Zophar as the speaker and one at the beginning of ch. 28 reintroducing Job. It also requires the alteration of all the pronouns in vs. 11, 12, from the second person plural to the second person singular, since Zophar would be considered as addressing these words to Job.

(2) That Job is endeavoring to retract his former statements spoken rather hastily in the heat of the controversy, and not too well considered. This view has in its favor that it retains Job as the speaker, but has against it the fact that it makes Job teach his friends that which they already believed and had repeatedly affirmed (see v. 12). It further makes him reproach his friends for the folly of not being ignorant of what they had tried to urge upon him with such persistence (see v. 13).

(3) That Job is repeating the argument he anticipates his friends will use in reply to his present speech. However, there is nothing to indicate such a purpose, and there is no rebuttal of the argument such as might be expected if Job were calling attention to an anticipated argument.

(4) That Job is speaking of the final judgment. This view is ruled out by a careful analysis of the calamities which reveals that all of them are to come in this present life. The death spoken of is the first death, not the second.

(5) That Job is here turning the weapons of his friends against them and is calling down upon them the calamities they had declared to be the doom of the wicked. This view seems to fit into the sequence of thought. Job has reaffirmed his innocency (vs. 1-6). By implication his friends are indicted, for they bring false charges against another. Job threatens them with the same terrors with which they had attempted to intimidate him. He reproaches them for their slowness of perception in not realizing that they have spoken these things against themselves. This view, like the others, is also conjectural, but it seems to require the minimum of adjustments to make it fit into the over-all picture.

14. Children. Job had lost his children, a loss that was an indication to his friends of his sinfulness. Job himself maintained that the children of the wicked prosper (ch. 21:8, 11).

15. Those that remain. The survivors will be carried off by pestilence, be buried, and forgotten (see Lev. 26:25; 2 Sam. 24:13; Jer. 14:12; 15:2).

18. Moth. A symbol of fragility, decay, and weakness.

Booth. This refers to huts, or lodges of boughs, set up in vineyards or orchards for temporary occupancy (see Isa. 1:8; Lam. 2:6). They were habitations of the weakest and frailest kind. The wicked lack stability, permanency, and security.

19. The rich. The phrase may read, “he lieth down rich.”

Shall not be gathered. The LXX reads, “shall not add,” that is, the experience will not be repeated.

He is not. Or, “it is not.” Either the man awakes to find himself undone or in the hands of murderers, or he awakes to find his treasure gone.

20. Terrors. Compare Job 18:14; 20:25; Ps. 18:4.

21. The east wind. Compare Job 1:19; 9:17; 15:2; 38:24; 27:8; 27:26. Coming from the Arabian Desert, the east wind meant heat and drought, as one coming from the west brought rain.

22. God. This word is supplied. It is reasonable to regard the storm as still the subject, “It [the storm] shall cast itself upon him, and not spare.”

23. Clap their hands. It is still not clear whether the subject of the sentence is “the east wind,” “God,” or “men.” In any case, the wicked man is the victim of mockery.

1. Vein for the silver. This chapter is one of the oldest and finest pieces of natural history in the world. It is also one of the great poems of all literature. This chapter is not an argument but a meditation. Its design seems to be to show that man must accept divine providence even though he may not understand it. Job shows that man has made surprising discoveries regarding nature, yet true wisdom is found only in the fear of the Lord.

The mining of silver and gold is mentioned as an example of the skill of man. Elsewhere mining is mentioned in the OT only in Deut. 8:9, where Canaan is described as a land of iron and copper. Diodorus describes ancient mining operations thus: The shafts follow veins of quartz deep into the mountain. Fire was used to make the stone brittle, then it was hoed out by men who carried lamps. The quartz was crushed, pounded into dust, and washed until the gold remained (see Erman, Life in Ancient Egypt, p. 463 ff.). The book of Job reveals that, even in his far-off days, such arts were known (see Gen. 2:11, 12; 4:22).

2. Iron. Iron is mentioned here as an illustration of the skill and accomplishments of man (see on Gen. 4:22; cf. Num. 35:16; Deut. 27:5).

Brass. By “brass” is meant copper or bronze (see Gen. 4:22; Ex. 25:3; 26:11). The mention of “stone,” from which it is molten, shows that the metal was extracted from ore. This is proof that copper is intended. Brass is properly an alloy of copper and zinc and must be compounded. The alloy came into general use centuries later. Bronze, an alloy of copper and tin, is much older. Whenever “brass” is mentioned in the OT either copper or bronze is meant.

3. An end to darkness. The reference still seems to be to the operations of mining, and the idea is that men delve into the darkest regions. They bring light—either artificial or the light of day—into regions that never before saw light.

Shadow of death. See on ch. 3:5.

4. The flood breaketh out. The meaning of this verse is not clear. Job still seems to be referring to mining operations. The obscurity may arise from an allusion to practices then understood but now unknown. The description may be of the process of sinking a shaft into a mine. The word rendered “flood” is also used to refer to a stream, brook, or wadi.

5. Cometh bread. From the art of mining, Job turns to the art of agriculture. The same earth that produces gold and silver and iron and copper also brings forth bread.

As it were fire. This phrase is very obscure. Some have conjectured that the reference is to some combustible substance similar to coal, which was dug out of the earth in some places in Arabia. If this is true, the thought would be that the same earth that produces bread, when turned over, produces fuel for fire. Others think Job is referring to the precious stones mentioned in the following verses, which might be said to glow like coals of fire.

6. Sapphires. This mineral was a semiprecious stone, probably what is known today as lapis lazuli (see Ex. 28:18).

7. No fowl knoweth. The one who searches for jewels and precious metals treads a path that is unseen by even a bird of keen vision.

8. The fierce lion. The lion that ventures into the most dangerous places in the pursuit of prey has not dared to go where man has gone in pursuit of precious stones and gold.

9. Overturneth. Mining is still under discussion. The idea is that nothing, however difficult, not even cutting down the hardest rock, deters the miner from pursuing his work.

10. Cutteth. In mining, man cuts channels for the purpose of removing water that accumulates in mines.

Precious thing. His eye is keen to observe all evidence of mineral wealth.

11. Bindeth. This may refer to creating dams, dikes, and other forms of embankment to control water in the processes of mining.

The thing. The concealed treasures, the gold and gems that are buried deep in the earth. The illustration was admirably chosen. Job’s object was to show that true wisdom was not to be found by human science or by mere investigation. He selects a case, therefore, where man had shown the most skill and wisdom and where he had penetrated the farthest into darkness. He had driven his shaft through rocks, closed up gushing fountains, and laid bare the treasures that had been buried for generations. Yet all this did not enable him to understand the operations of God’s government.

12. Wisdom. Job now turns to the application of his illustration. His object is to show that wisdom is not to be found in the most profound science or in the greatest accomplishments of men.

13. Price. Heb. ‘erek, properly “a valuation.” The LXX reads hodos, “way,” which is a translation of the Heb. derek. Either rendering makes sense.

Land. Man must look to a higher source for wisdom. True wisdom comes by divine revelation.

14. Depth. Heb. tehom, “deep,” “sea,” “abyss” (see on Gen. 1:2); sometimes used of subterranean waters (Gen. 7:11; Deut. 8:7). The idea is that the vast depths may be investigated, but true wisdom will not be found there.

15. Gold. Gold is mentioned five times in vs. 15-19. Four different Hebrew words are used, to heighten the force of the figure, indicating that there is no gold of any kind that can purchase wisdom.

16. Gold of Ophir. The word used for “gold” here is different from the word used for gold in the previous verse. Gold from Ophir was held in high estimation. On the location of Ophir see on 1 Kings 9:28.

Onyx … sapphire. Semiprecious gems, probably not the stones that bear these names today.

17. Gold. See on v. 15.

Crystal. The Hebrew word thus translated occurs nowhere else in the Bible. It is thought to mean “glass,” and here may refer to some form of rock crystal.

18. Coral. Heb. Ra’moth. The particular gem or precious substance here referred to is uncertain. The application of the word to coral is a rabbinical interpretation.

Pearls. This word very likely means “crystal.”

Rubies. The exact identification of the gem is not known (see Prov. 3:15; 8:11; 20:15; 31:10; Lam. 4:7).

20. Whence? In view of the fact that wisdom cannot be mined or cannot be bought, where can it be found? This question, raised in v. 12, is repeated for emphasis. This is the basic question to which consideration is given in the chapter.

21. It is hid. The inhabitants of neither the earth nor the air know the answer to the question. The term “all living” may, by figure, refer to the animal kingdom, thus making a balance in the text between beasts and fowl.

22. Destruction. Heb. ’abaddon (see on ch. 26:6). Job has spoken of the discoveries of science, but in none of them was true wisdom found. It has not been discovered in the shaft that the miner sank into the earth. It cannot be purchased with silver or gold or precious stones. Neither the birds nor the beasts know it. Now the search is taken to the confines of Destruction and Death. By personification these are represented as bringing back a vague and unsatisfying answer, “We have heard a rumor of it with our ears.”

23. God understandeth. Man has extended the investigations of science greatly beyond the limits of knowledge reached in Job’s day. He has delved into the secrets of the atom. Nevertheless Job’s statement is as true today as when it was uttered. True wisdom comes only by divine revelation.

24. He looketh. A picture of God’s omnipresence and omniscience. God’s vision is not limited or distorted. He sees that which man cannot see.

25. Wind … waters. These, among the most uncontrollable of earth’s elements, are under the control of God. The one who weighs the winds and measures the waters is a reliable source of wisdom for mankind.

26. Decree for the rain. He who controls these elements is qualified to reveal truth to men, and can reveal the principles upon which His government is administered.

27. See it. This verse contains an impressive array of verbs that reveal God’s relation to wisdom. He understands it and reveals it. Wisdom has no other source (see Prov. 8:22-30). Wisdom is not the result of chance. It is summed up in God, since He is the First Cause.

28. Behold. Job now points his listeners to the conclusion toward which the entire chapter has been progressing. What is wisdom? The answer is given—“The fear of the Lord.” Proper recognition of God and submission to Him is the important factor. Humility, reverence, respect, adoration, faith—these are aspects of the wisdom that supersedes earthly knowledge. What is understanding? The answer is equally clear—“To depart from evil.” Understanding is more than intellectual—it is ethical. It demands a standard of living. Reverence and rectitude—these are the two great requirements of God. Micah (ch. 6:8) speaks of these two character traits as justice and mercy toward man and humility before God. Compare Matt. 22:36-40.

1. Continued his parable. From his profound meditation upon the nature of true wisdom and the contrast between the accomplishments of man and the infinite knowledge of God, Job turns to another contrast which he follows through two chapters (chs. 29 and 30). This discourse presents the contrast between what Job was and what he is—between his condition in the time of his prosperity and that to which he has been reduced by his afflictions. The description of his former life in ch. 29 effectively answers the accusations of his friends regarding his character and conduct.

2. In months past. No one ever longed more deeply for the “good old days” than did Job. Few men ever suffered greater reversal of circumstances or more compelling reasons for cherishing the memory of days gone by.

Preserved. Or, “watched over.” In this expression may be seen not only a longing for past material blessings but a loneliness for the care of the God who once seemed so near him. Job’s cry is like that of an orphaned child.

3. Candle. Compare Job 18:6; 21:17; Ps. 18:28. God had been a light to Job. Suddenly that light had gone out, leaving him to grope in darkness. But he remembers the light, longs for the light, and hopes against hope that he will be able to find it again. Compare Prov. 20:27.

4. In the days of my youth. Literally, “in the days of my autumn.” Job probably refers to the days of his mature manhood, which he had reached when his calamities fell upon him.

Secret. Heb. sod, “counsel,” or “council,” from which is obtained the idea of intimate friendship. The LXX renders this clause, “When God took care of my house.” Job seems to picture God, as a friend, coming to his tent, and his enjoying God’s companionship and sharing God’s plans. Now, it seems, God has passed him by. He no longer understands the ways of God, and God has left him to suffer alone without an explanation of why such suffering has come upon him.

5. Yet with me. Job, through his afflictions, had come to look upon the Almighty as no longer with him (see chs. 6:4; 7:19; 9:17; 10:16).

Children. The two experiences that pained Job most are made parallel in this verse—the apparent withdrawing of the friendship of God and the loss of his children. The greatest happiness has within it the possibilities of the greatest sorrow. The greatest blessings, when they are removed, leave the greatest emptiness.

6. Butter. Butter and oil were symbols of prosperity among the Orientals. Job describes his former life as a time when milk and butter were as common as water, and when the rocky ground on which the olive trees grew poured out rivers of oil. Oil was used for food, for light, for anointing the body, and for medicinal purposes (see Deut. 32:13, 14), and was a treasured and valuable commodity.

7. To the gate. Job recalls three primary sources of his former happiness: (1) fellowship with God, (2) companionship with his children, (3) respect of his fellow men. The greatest amount of attention is given in this chapter to the last of these three experiences. The gate was the place where justice was administered and public business carried on. At this place the crowds gathered, and paid respect to Job as a leader among them (see Neh. 8:1, 3, 16).

Seat. A seat would be brought out and prepared where the judges would sit to hear cases and pass judgments.

8. Young men. The whole image presents a beautiful illustration of Oriental manners and of the respect paid to a man of character and distinction. The young men withdrew to inconspicuous corners, and the old men stood up in reverent respect. The homage paid was not so much to age as to dignity.

9. The princes. These dignitaries never ventured an opinion in opposition to Job, so highly did they respect his wisdom and character (cf. ch. 21:5).

11. The ear. A personification for “those who heard me” as the eye is for “those who saw me.” This verse comprehends, in addition to the princes and nobles, the people. The common folk hailed Job as a champion and protector, and he obtained the satisfaction that comes from the sincere love of the people.

12. I delivered. This verse reveals the spirit of Job in contrast with the accusations of his friends (see ch. 22:5-10). One of the most often stressed ethical principles of the OT is justice for the poor and mercy for the helpless (see Ps. 72:12-14; Prov. 21:13; 24:11, 12; Isa. 1:17).

13. Ready to perish. He refers to the man who was falsely accused and was in danger of execution, or the man who was near death as the result of poverty and want. There is no gratitude more enthusiastic and sincere than that of a person whose benefactor has delivered him from imminent death.

Widow’s heart. Job lived in a day when the survival of the helpless classes, such as widows and orphans, was dependent on the largeheartedness of sympathetic persons. There was no “welfare state,” such as exists in some lands today, to meet human need. Such men as Job brought great happiness to those whose support had been taken away.

14. Clothed. Righteousness and judgment were so much a part of Job that they became the distinctive characteristics by which the people recognized him (Isa. 61:10; cf. Ps. 109:18, 19).

15. Blind. In the days prior to modern medical science, the blind were numerous. Often they eked out an existence by begging. Job did not forget these outcasts. The figure indicates that his gifts were more than a pittance. Apparently he went as far as possible in supplying their lack. Such charity would justify him in saying that he was “eyes” to the blind and “feet” to the lame.

16. Poor. See v. 12. Job’s gifts kept pace with his sympathy.

The cause which I knew not. Better, “the cause of him I knew not.” The construction is similar to that translated “the place of him that knoweth” (ch. 18:21). Job was willing to put forth effort in behalf of strangers, to see that they received justice.

17. Brake the jaws. The metaphor is taken from hunting. Job compares the wicked to a wild beast with its helpless victim in its grasp. He pictures himself as the one who rescues such victims by breaking the jaws of the beast of prey.

18. Nest. A metaphor for “dwelling place,” or “home.”

As the sand. A simile of long life.

19. My root. Job compares himself in his former prosperous state to a tree growing by the side of a river, nourished by the water that reaches its roots, and the dew on its leaves and branches (see Gen. 27:39; Ps. 1:3; 133:3; Jer. 17:8).

20. My bow. A symbol of strength (Gen. 49:24). Job was not exhausted; he continued in vigor and strength.

21. Counsel. In v. 7 Job had spoken of his office as judge. Now he refers to the position that he had occupied among his countrymen as statesman and counselor.

23. Rain. To compare Job’s counsel with rain was to assign to it the very highest value. The “latter rain” refers to the spring rains that aided in bringing crops to maturity (see Vol. II, pp. 108, 109; cf. Deut. 11:14; Jer. 3:3; 5:24; Joel 2:23; Hosea 6:3).

24. If I laughed. The old Jewish commentators considered this text to mean that men so highly respected Job’s importance that they could not believe it possible for him to laugh familiarly with them. A more plausible explanation is that Job cheered despondent people with friendly smiles.

My countenance. Job was able to help by his smile those who were perplexed and despondent, and despondency on the part of others was never able to cast down his countenance. He had sufficient spiritual resources to enable him to remain happy and unperturbed, though those about him were despondent.

25. Chief. This verse seems to point out Job in his civil, administrative, and domestic life. As a magistrate, he chose the way, adjusted the differences, and sat chief. As an able administrator, he dwelt as a king over an army, preserving order and discipline. As a man, he endeavored to relieve and comfort his fellow men.

Why did Job endeavor so earnestly to vindicate himself? He had been charged with enormous guilt and hypocrisy. These charges could not go unchallenged. This recital of Job’s former happiness tended to emphasize, by contrast, the greatness of his misery.

1. But now. This is one of the most touching chapters in the book. In it Job pictures the contrast between his present and former condition.

That are younger. It seems that in Job’s district there lived a vile and debased people, regarded as thieves by their neighbors, who saw in Job’s calamities an opportunity to insult a member of a superior group. These people were so inferior and corrupt that they were held in lower esteem than the sheep dogs. The Orientals could scarcely use language that would express greater contempt of anyone than to call him a dog (see Deut. 23:18; 1 Sam. 17:43; 24:14; 2 Sam 3:8; 9:8; 16:9; 2 Kings 8:13).

2. Profit me. Job seems to be describing those who were reduced by degradation and poverty to the place where they were of no value to an employer. Now he himself, who once had been honored by princes and nobles (ch. 29:9, 10), was reduced to the place where people of the most degraded ranks of life showed no respect for him.

3. Want and famine. In order to emphasize his own plight, Job goes into detail to show the wretchedness of these people who mock him.

Fleeing. This represents the translation of the LXX. The Hebrew word thus translated occurs only twice, here and in v. 17, where the participial form is rendered “sinews.” More correctly it should read “gnawing,” which also seems to be its meaning here. These people were literally “gnawers of the desert.” They were reduced to the place where they gnawed the roots and shrubs found in the desert.

4. Mallows. The word thus translated is generally thought to describe a plant having small, thick, sour-tasting leaves. This plant was edible, but not desirable for food.

Juniper roots. The word rendered “juniper” occurs only here and in 1 Kings 19:4, 5 and Ps. 120:4. It is probably a species of broom plant that grows in the Jordan valley and in Arabia. It is not to be confused with the modern juniper. Bedouins often camp in a place where it grows, in order to be sheltered by it from the wind and sun. It would be used for food only by those who were reduced to the utmost penury. This is the “juniper” under which Elijah sought rest when he was fleeing from the wrath of Jezebel.

5. Driven forth. Outcast tribes almost invariably became robber tribes. Deprived of the ordinary sources of livelihood, they resorted to plunder and rapine. It was intensely aggravating to Job that he should be the object of ridicule by such vagrants as these.

6. Valleys. Western Asia is full of rocky regions, seamed with deep gorges and clefts that are pierced with caves and cracks. The area about Petra is perhaps the most remarkable of these regions, but there are many others that closely resemble it. The word rendered “cliffs” may be translated “dreadful,” giving the sense that these outcasts dwelt in the most dreadful of ravines, rugged, isolated regions otherwise inhabited only by wild beasts.

7. Brayed. The voices of these vagrants sounded like the braying of wild asses.

Gathered together. These people were almost less than human in their manner of life, yet Job had sunk so low that he had become the object of their ridicule. That he is not unsympathetic toward these people is indicated by his description of apparently the same group in ch. 24:4-8. He does not despise them, but he is confused and hurt by the fact that he has sunk lower than they.

8. Base men. Literally, “men of no name.” The entire description points to a reversion to the animal level of existence. They had no family heritage, they knew none of the better things of life, yet they were ready to mock a man who had once possessed such things.

9. Their song. It is a pastime of degenerate men to make up ribald songs about those whom they despise. Job was the victim of such indignities (see Job 17:6; Ps. 69:12; Lam. 3:14).

10. They abhor me. It is hard for Job to realize that the very people who were generally abhorred by humanity should abhor him. The lowest of men now considered themselves much higher than he.

Spit in my face. The Hebrew may mean either to spit in the face or to spit in the presence of. The former seems to be the more natural way to translate the Hebrew expression.

11. Loosed my cord. The figure seems to be of a bow. The application is not entirely clear. Job may be saying that God has loosed his bowstring, that is, has taken away his vigor. He is now the victim of his weakest enemies, who rush upon him with unbridled ferocity. They cast off all restraint arising from respect to his rank, standing, and moral worth, and treat him with every kind of indignity.

12. Youth. Heb. pirchach. This noun occurs nowhere else in the OT, but the root from which it is derived is common and means “to bud,” “to sprout,” “to shoot.” Hence pirchach has been translated “brood,” or “progeny,” and has been referred to the rabble already described.

Push away. Job seems to say, “They jostle and crowd me from the path. Once the aged and honorable rose and stood in my presence, and the youth retired to the background; but now the rabble elbow me aside. They trip me, trample me, and overwhelm me.”

13. Mar my path. That is, they break up all my plans. Job’s erstwhile friends did not prove to be friends in his hour of extremity. Instead, they were a disappointment to him. They made the burden of his suffering far greater by their lack of understanding. Instead of making his pathway more difficult they might have done the opposite. They were fair-weather friends, and now that the tempests of life bore down upon his soul they brought him no encouragement. “A friend in need is a friend indeed.”

No helper. This may mean that these people are so worthless and degraded that no one will help them.

14. Breaking in. This may refer to a break made by an enemy in the walls of a city. When such a wall fell, the attacking army would pour in (see Isa. 30:13).

15. Terrors. His misfortunes, his enemies, and even his friends conspire to fill Job’s soul with terror. The vivid contrast between the glorious past and the dismal present tends to accentuate that terror.

Soul. Heb. nedibah, “nobility,” “nobleness.”

As the wind. The figure reveals how ruthless was the pursuit. It is hard to find in the desert a hiding place from the wind.

Welfare. Heb. yeshu‘ah, “salvation,” “deliverance,” here probably “prosperity.” The dissolving of a cloud before the wind is a fit symbol of the disappearance of Job’s former prosperity and well-being.

16. Poured out. Job seems to have experienced a disintegration of his life that is hard to express in words. His reverses have done something to him. He has been severely wounded, and he is not yet healed. He is crushed, battered, and worn.

17. Bones. Often represented in the Scriptures as the seat of acute pain (see Ps. 6:2; 22:14; 31:10; 38:3; 42:10; 14:30).

Sinews. Literally, “gnawers” (see on v. 3). Day and night Job suffered the ravages of unremitting pain.

18. Garment changed. The ordinary interpretation of this passage is that, because of the nature of his malady, Job’s garment had become disfigured and filthy. It may also mean that instead of being clothed merely with an ordinary garment as heretofore, he is now clothed with a garment of loathsome ulcers—a painful garment that clings to him as closely as the collar of his tunic.

21. Cruel. This statement must be understood as reflecting the viewpoint of Job under the pressure of his suffering, and not the true character of God.

22. To the wind. Job seems to say: “I am like stubble caught up by a whirlwind and borne hither and thither until it disappears.”

23. Bring me to death. This is the language of despair. Job alternates between hope and despair.

24. To the grave. The LXX gives a very different sense: “Oh, then that I might lay hands upon myself, or at least ask another, and he should do this for me.”

25. Did not I weep? Again Job appeals on the basis of his former life. He feels justified in crying for help, because he was always compassionate toward others.

26. When I looked. Job cannot understand why, when he was so sympathetic to others, he should be forced to cope with evil and darkness.

27. Prevented me. That is, confronted me.

29. Dragons. Heb. tannim, also the word for jackals, as in RSV (see Ps. 44:19; Isa. 13:22; 34:13; 35:7; 43:20; Jer. 9:11; 10:22; 51:37; Micah 1:8; Mal. 1:3). Job compares his complaints to the cries of wild animals.

Owls. Preferably, “ostriches.” Job’s mourning resembled the doleful noise made by the ostrich in the lonely desert.

30. My skin is black. From these and other symptoms some have tried to diagnose Job’s disease (see ch. 2:7).

31. To mourning. What formerly gave cheerful sounds now gives only notes of plaintiveness and lamentation. This is a poignant contrast between Job’s past and his present experience.

1. I made a covenant. This chapter represents the conclusion of Job’s long speech. In ch. 29, Job has spoken of his honored public life, and of the honor that was shown him in days past. In this chapter he outlines the principles that regulate his private conduct. These principles may be outlined as follows: (1) chastity (vs. 1-4), (2) seriousness and sincerity (vs. 5, 6), (3) uprightness and purity (vs. 7, 8), (4) fidelity to the marriage vow (vs. 9-12), (5) fidelity to his servants (vs. 13-15), (6) benevolence toward the helpless (vs. 16-23), (7) freedom from covetousness and idolatry (vs. 24-28), (8) kindness to his enemies (vs. 29, 30), (9) hospitality (vs. 31, 32), (10) freedom from secret sins (vs. 33-37), (11) honesty in matters regarding property (vs. 38-40). This chapter provides an unusually comprehensive summary of the ethics of Job. it is unexcelled as an example of lofty idealism.

Think upon a maid. Literally, “think upon a virgin.” Compare Matt. 5:27, 28. Job understood that mere avoidance of the overt act of adultery was not sufficient. In order to meet God’s standard the thinking as well as the actions must be pure. Job met the problem by entering into an agreement with himself that he would not allow his mind to be responsive to the enticements of lust. In the figurative language of the text, a covenant was made between the conscience and the eyes—an agreement that imposed a definite obligation on the eyes not to gaze upon that which would suggest impure thoughts.

2. What portion? The meaning seems to be, If I were to indulge impure thoughts, what portion or inheritance could I expect from God? Job considered it presumptuous for a man to maintain an impure mind and expect the approbation and favor of God. He possessed an ethical consciousness far in advance of that of the majority of his contemporaries or indeed of men in every age of human history.

4. See my ways. Job recognizes the all-seeing eye of God. He finds confidence in the knowledge that God is aware of his purity, and he is encouraged to continue in the paths of righteousness by the thought of his responsibility to God (see Job 34:21; Ps. 139:3; Prov. 5:21; 15:3).

5. Vanity. Job’s friends have accused him repeatedly of hypocrisy (see chs. 4:7-9; 8:6; 11:4, 6, 11-14; 15:30-35; 20:5-29). This charge is easy to make and hard to refute. He feels it necessary to speak in behalf of his own integrity, and he is willing to call God to witness as to that integrity. He knows that his life is without deception or guile, and he fears no disclosures that might be made by either God or man.

6. Weighed. Job is willing that God should weigh his motives. He has nothing to hide.

7. After mine eyes. This symbol describes the struggle between the senses (eyes) and the inner thoughts (heart). Job maintains that he has not allowed his senses to control him.

Cleaved to mine hands. The familiar illustration of clean hands. Job need not be understood as claiming that there has never been any spot on his hands, but he does deny that any spot has “cleaved” to his hands.

8. Let another eat. Job names the curses that he is willing to accept if he has not been upright in the particulars named in v. 7. If Job has not been honest in his dealings with others, let him be deprived of the fruits of his own labors (see Lev. 26:16; Deut. 28:33, 51; Job 5:5).

Offspring. Heb. ṣe’eṣa’ay, either the offspring of men or the produce of the earth. For the latter use see Isa. 34:1; 42:5. To have ṣe’eṣa’ay refer here to produce makes the two parts of the text parallel.

9. By a woman. In vs. 9-12, Job goes on record as being blameless in his relationship with women. He is here speaking of married women, in contrast with virgins (v. 1). The LXX reads, “another man’s wife.” The allurements of lust are well depicted in the expression, “If mine heart have been deceived.”

Laid wait. That is, to watch when his neighbor should be away from home.

10. Let my wife grind. The condition of a female slave who ground the corn was regarded as the lowest point in domestic slavery (see Ex. 11:5; Judges 16:21; Isa. 47:2).

Bow down. This is thought by some to refer to the treatment of female slaves, making concubines of them.

11. This is an heinous crime. See Lev. 20:10; Deut. 22:22.

12. It is a fire. Indulgence in this sin tends to destroy everything that is good in a man. It is desolating in its effects on the life.

Root out all mine increase. It would consume wealth, either by leading to squandering and waste, or by calling down the judgments of God. Human experience reveals how immorality frequently leads to poverty (see Luke 15:11-32).

13. Of my manservant. Eliphaz had accused Job of harshness and cruelty in his relations to the weak (ch. 22:5-9). Job disproves this accusation by revealing his attitude toward his servants. Before the law, slaves had few rights, yet Job was willing to listen to the complaints of his servants and to consider their grievances.

14. When God riseth up. Job feels that he will be required to answer before God for the way he treats his servants. If he were to mistreat them, he would stand in dread of divine indignation.

15. One fashion us. This verse reveals a marvelous comprehension of the equality of mankind before God (see Acts 17:26). Job was far ahead of his age in recognizing the proper attitude of a master toward a slave. That God is the creator of all men—master and slave alike—is one of the great revelations of Scripture.

16. Withheld the poor. Verses 16-23 affirm Job’s benevolent attitude toward the helpless. Eliphaz has accused Job of mistreating the poor (ch. 22:6, 7). Job denied this claim (ch. 29:12-16). In the verses now under consideration, he repeats his denial.

Widow. See Job 22:9; cf. Job 13; see also Ex. 22:22; Deut. 14:29; 16:11, 14; 24:19; 26:12, 13; Ps. 146:9; Prov. 15:25; Isa. 1:17; Jer. 7:6; Mal. 3:5; 1 Tim. 5:16; James 1:27. “Caused” her “eyes … to fail” refers to unfulfilled desire, that is, the widow is prevented from receiving the object of her expectation.

17. Alone. It is an established custom among the Arabians that guests shall always receive preference, no matter how needy the family may be. To eat his morsel by himself alone, probably means to break the laws of hospitality, as well as to be unmindful of the needs of the unfortunate.

Fatherless. This last clause indicates that Job was referring specifically to those who were orphans. Sharing with these unfortunates was considered one of the basic virtues of life (see Ex. 22:22; Deut. 10:18; Ps. 68:5; Isa. 1:17; Jer. 22:3; Eze. 22:7; Zech. 7:10). Eliphaz had specifically charged Job with oppression of the fatherless (Job 22:9), and this charge Job had denied (ch. 29:12).

18. He … her. These two pronouns seem to refer to “the orphan” and “the widow.” The idea is that Job had always been a father to orphans and a guide to widows.

My mother’s womb. A hyperbolic expression, indicating that Job does not remember when he did not give attention to the needs of the helpless.

19. Want of clothing. Job anticipated Dorcas (Acts 9:36-42) by many centuries (see Isa. 58:7; Eze. 18:7, 16; Matt. 25:36).

20. His loins. A personification by which the part of the body that had been clothed by the benevolence of Job is supposed to express appreciation to the benefactor (see ch. 29:11, 13).

21. Lifted up my hand. Job denies ever taking advantage of the fatherless, even when he was a magistrate and had ample power to do so. There were always those who would have provided “help” to Job in wrongdoing, but even though he had power and friends and influential support, he refused to use them to the disadvantage of the poor.

22. Let mine arm fall. This verse names the curse Job is willing to accept if it can be proved he has taken advantage of the poor. Let judgment fall particularly on those parts of the body that have either done wrong or refused to do right. The strong language that Job uses reveals that he is confident of his innocence, and that he hates the offenses to which he refers.

23. Destruction from God. Job declares his fear and respect for God which he presents as reasons why he could not have been guilty of the cruel deeds charged against him.

24. Made gold my hope. Job had been rich, but he had not made gold his hope or confidence. His trust had been in God.

25. My wealth. See chs. 1:3; 20:15; 22:24.

26. Beheld the sun. A specific reference to idolatry. Sun worship was widespread in the East, and dominant in Egypt from a very early date. Worship of the moon was usually secondary to sun worship. There seemed to be a natural tendency to worship that which provided light (see Deut. 4:19; 2 Kings 23:5; Eze. 8:16).

27. Secretly enticed. The sin of the heart comes first. There was something enticing about the worship of the heavenly bodies, with its ritual, that appealed strongly to the natural heart.

Kissed my hand. The enticement of the heart is followed by the act of the hand. It was customary to kiss idols (1 Kings 19:18; Hosea 13:2). The heavenly bodies were so remote that the worshipers could not have access to them, so they expressed their adoration by kissing the hand. Job means to say that he never participated in such idolatry.

29. Rejoiced. The sentiment expressed by Job anticipates the teachings of the Sermon on the Mount. Many in ancient times, even as today, felt justified in rejoicing over the downfall of an enemy. Job possessed a deeper spiritual insight, and caught a glimpse of the idea of loving one’s enemies (see on Matt. 5:44).

31. My tabernacle. The idea seems to be that Job challenges anyone to name an instance in which his generosity or hospitality was questioned.

32. In the street. Job further defends his reputation for hospitality. He lived up to all the demands of Eastern hospitality, remembering the stranger as well as the members of his own household. See Gen. 18:2-8.

33. As Adam. “Like Adam,” or “like men.” The Heb. ’adam may mean the human race as well as be the personal name of Adam.

34. Did I fear? Job seems to be endeavoring to make clear that he is not deterred from doing right by the fear of others. “Was I ever prevented from doing right by the voice of a multitude? When families or tribes brought pressure on me to do wrong, did I succumb to their persuasion? Did I remain in hiding and seclusion when I should have gone out to champion a righteous cause?” Job’s conscience is clear as he recalls the honesty of his dealings with people.

35. My desire. Heb. tawi. Literally, “my mark.” Taw is the word translated “mark” in Eze. 9:4. Many hold that the words, “behold, my desire [taw],” refer to Job’s dramatically affixing his signature, as it were, to his appeal in this verse.

Book. Or, “document,” here, an indictment. Job seems still to be groping for a clarification of the issue between himself and God.

36. Upon my shoulder. Job is so confident of his innocence that if he were to receive God’s indictment of him in written form, he would not hesitate to wear it on his shoulder or on his head. This is a dramatic protestation of innocence.

37. Declare unto him. Job had nothing to conceal from God. He is willing to divulge every act of his life. He will answer God’s indictment in every detail. He can stand before God, not as a convict, but as a prince.

38. My land cry. Job closes his argument with an avowal regarding his honesty in property matters. Job appeals to the very earth he has cultivated to vindicate him. He wonders whether the ground has any complaint against him.

39. Without money. Job is sure that one of the common sins of many great landholders is not his. Zophar has accused him of robbery and oppression (ch. 20:12-19). So has Eliphaz (ch. 22:5-9). Such accusations Job denies emphatically.

40. Let thistles grow. If I am dishonest, says Job, let thorns and foul weeds grow instead of grain.

The words of Job. Thus closes the argument of the patriarch in his own behalf. To the very last he protests his integrity. He fluctuates between hope and despair. His attitude toward God is one of injured confidence and of seeking to be healed. Progress has been made toward a solution, but the tangled threads are not unraveled until God reveals Himself (ch. 38:1).

1. Ceased to answer. Despite Job’s magnificent defense, his friends gave him up as stubborn, self-willed, and self-righteous. They could not answer his arguments but they dared not compromise their traditions. Job could have satisfied them only by abject confession of sin. This he could not honestly do; therefore the discussion between Job and Eliphaz, Bildad, and Zophar ended in a stalemate.

2. Elihu. Information regarding Elihu is limited. He is not mentioned previously in the book, nor is he mentioned after his speech. However, more detail is given regarding his ancestry than regarding any other person mentioned in the book. Elihu is a rather common Hebrew name meaning, “He is [my] God” (see 1 Sam. 1:1; 1 Chron. 12:20; 26:7; 27:18). “Barachel,” the name of his father, means “God blesses.” “The Buzite” identifies Elihu as of the family of Nahor, Abraham’s brother (Gen. 22:20, 21; cf. Gen. 11:29). Ram has been identified by some as the ancestor of David mentioned in Ruth 4:19; and in Matt. 1:3, 4, under the name “Aram.” Others suppose that he was of the family of Nahor mentioned in Gen. 22:21.

Justified himself. The motive of Elihu’s long speech is that of defending God. He has little to say about Job’s past. He is a philosopher, intent on defending a proposition, and his thesis is, “Does a man have a right to complain against God?”

3. Found no answer. The reasons set forth by Eliphaz, Bildad, and Zophar were not adequate, as Elihu saw things. He sets out to establish what he considers an adequate philosophy to solve the riddle that has been posed by the apparent contradiction between Job’s life and his sufferings. Elihu condemns Job as much as he does Job’s friends, but for different reasons.

7. I said. Elihu had undergone a struggle. He wanted to talk, but good judgment and tradition told him to let those who were older be the proponents of wisdom.

8. Spirit. Here Elihu gives his reason for presuming to speak, even though he is the youngest of the group. He has concluded that understanding comes, not from age, but from the Spirit of God. Inasmuch as wisdom is a gift of God, youth may have it as well as age.

9. Great men. Or, “the many.” The LXX, Syriac, and Vulgate support the reading, “the aged.”

10. Therefore. In view of the fact that wisdom is a gift of God, and is not limited to age or station, Elihu makes bold to express his opinion.

11. Waited. This verse indicates that Elihu had listened carefully to all that Job’s friends had to say.

12. Convinced. Or, “convicted.” Elihu not only means that Job was not convinced. He also means that Job’s arguments were not met by his opponents.

13. God thrusteth him down. It is not clear whether this clause is an expression of Elihu’s thought, or whether it is a part of the purported statement of Job’s friends. According to the latter view, Elihu warns the friends against excusing themselves for their failure to convince Job on the basis that only God can meet Job’s arguments. According to the former view the meaning is that only God can humble Job. The wise men have been unable to refute Job’s arguments. Their traditions and precepts have been unavailing. God will have to take a hand and accomplish what they have failed to do.

14. Against me. Elihu can approach the argument more objectively, because Job’s cutting speech has not been aimed at him. He has been a bystander, an observer.

With your speeches. Elihu plans a fresh approach. The three friends have largely repeated one another’s views. Elihu promises to contribute something new to the discussion.

15. Amazed. Elihu may be addressing Job in this statement, or he may be using the third person merely to seem less disrespectful. At any rate, he seems to be referring to the three friends. He seems to be chiding them because of their inability to meet Job’s arguments.

16. When I had waited. This may also be translated, “and shall I wait?” The impatience of young Elihu displays itself, prodding the older men because of their silence and manifesting growing ardor for the presentation of his own points of view.

17. I will answer. The decision is made. Elihu will wait no longer. He has endured the silence of the friends as long as he can.

18. Matter. Or, “words.” Compare Zophar’s statement in ch. 20:2, 3. The friends of Job had not one word more. Elihu, on the contrary, was “full of” words.

The spirit within me. Literally, “the spirit of my belly.”

19. As wine. Fermenting wine in ancient wineskins distended the container, generally made of skins, to the point of bursting (see Matt. 9:17), an apt illustration of the eagerness of expression that filled the soul of Elihu.

20. Refreshed. The inner pressure has been building up during the long speeches of the friends. The bursting point has been reached.

21. Accept. Elihu sincerely wishes to be fair. He disavows personal bias. He does not wish to be influenced by age, rank, or personal friendship. His philosophy is certain to displease some of his hearers; therefore he feels the need of making this statement relative to his objectivity.

Flattering titles. The Oriental practice of giving long and extravagant titles is well known. Flattery is condemned by Job (ch. 17:5), by the psalmist (Ps. 12:2, 3; Ps. 78:36), and by Solomon (Prov. 2:16; 7:21; 28:23).

22. My maker. Elihu feels that God would put an end to him if he were to stoop to flattery. He is true to his promise, and throughout his long discourse he cannot be accused of insincerity.

1. Wherefore, Job. The discourse in this chapter is directed to Job. The main purpose of the chapter is to convince Job that he has erred in his views regarding affliction. The friends of Job consider affliction as punishment. Job disagreed; he seemed to consider affliction as merely an expression of divine sovereignty. Elihu feels that neither Job nor his friends have the correct answer. He believes that the true object of affliction is to purify, strengthen, improve, prove, enlighten, develop faith, and save.

4. Spirit of God. Divine energy created him and animated him (see Gen. 2:7).

5. Answer. Elihu promises that the controversy between himself and Job will be conducted along fair lines. He promises not to attempt to overwhelm Job with reproaches. He acknowledges Job’s right to answer him and disagree with him.

6. In God’s stead. Elihu lays claim to no superiority or nobility. He effaces himself as he attempts to build the background of his message.

7. My terror. Elihu urges Job not to be afraid of him.

My hand be heavy. Elihu does not intend to promote the argument by coercion.

8. Thou hast spoken. Elihu is reminding Job of statements he is alleged to have made. His plan seems to be to convict Job on the basis of his own statements.

9. I am clean. This is an overstatement. Job had not claimed absolute perfection (see chs. 7:20, 21; 9:28; 13:26; 14:4, 17). It is true that he maintained his innocence of the charges of gross iniquity that his friends brought against him, but he did not go to the extreme of claiming to be free from all sin.

10. His enemy. See chs. 16:9; 19:11.

11. In the stocks. See ch. 13:27.

12. God is greater. In vs. 8-11 Elihu summarizes Job’s argument. Now he challenges Job’s position. His first rebuttal statement is, “God is greater than man.” Might does not constitute right, and it is a poor way of justifying God to urge that He is all-powerful and hence may do what He pleases.

13. Why dost thou strive? Elihu emphasizes the uselessness of contending with God. God does as He thinks best, and He does not need to explain the reasons for His actions. God is like a father, who may see reasons for his actions that he does not consider wise to disclose to his child.

14. Once. God has more than one way of speaking to man, but man does not always recognize God’s voice. Job requested an answer from God (chs. 10:2; 13:22; 23:5). Elihu maintains that God is speaking to Job in various ways, which he explains in the verses to follow.

15. In a dream. See Gen. 20:3-7; 31:11, 24; 41:1-7, 25; Num. 12:6; 1 Kings 3:5; Dan. 2:1, 29; Dan. 4:5-18; Matt. 1:20; 2:13, 19).

16. Sealeth their instruction. An allowable translation. Some, probably on the basis of the LXX, which here reads, “He scares them with such fearful visions,” change the pointing of the Hebrew to give substantially this thought (see Vol. I, p. 34).

17. Withdraw man. This verse reveals the purpose of the instructions mentioned in the previous verse. God is endeavoring to turn man aside from wrongdoing and to cure his pride.

18. Keepeth back. This verse reveals yet further the purpose of divine warnings. By them, God may save a man from ruin.

19. With pain. Elihu is coming closer and closer to Job’s problem. He expresses his own comprehension of the ministry of pain. He conceives of God as being kind and loving in inflicting pain, not as a punishment but as a discipline. There seems to be a certain progression in Elihu’s discourse. First he mentions dreams, then warnings, then pain. The idea of pain as a mode of discipline was not altogether new. Eliphaz had alluded to it in ch. 5:17. Elihu, however, expanded and developed the idea as Eliphaz had not done. Regarding the discipline of affliction, see Ps. 119:67, 71, 75.

20. Abhorreth bread. The seriousness of the affliction is here alluded to. Job’s suffering had led him to the place where things that would ordinarily bring pleasure, like dainty food, had lost all their appeal.

21. Consumed away. This verse continues to describe affliction in terms understood by Job.

22. Grave. Heb. shachath, the word translated “pit” in v. 18. Job repeatedly expresses his feeling that death is near.

Destroyers. Literally, “those who put to death.” Probably a figurative allusion to supernatural beings, commissioned to execute judgment (see 2 Sam. 24:16, 17). Or, the expression may refer to the pains and ailments that seemed to bring life to a close.

23. Messenger. Heb. mal’ak, “angel,” or “messenger.” This passage (vs. 23, 24) may be considered Messianic. The language is descriptive of His work and is so used (see Ed 115; cf. PP 366).

His uprightness. That is, the way he ought to go (see John 16:8).

24. Ransom. Heb. kopher, from which is derived the verb kaphar, generally rendered “to make atonement.”

25. Shall be fresher. This text may be considered as a continuation of the words of the “messenger,” begun in v. 24, “Let his flesh become,” etc. (RSV). The chastisement having done its work, the restoration to health follows. The recovered flesh, fresher than a child’s stands in contrast with Job’s affliction (see 2 Kings 5:14).

26. He shall pray. Elihu is endeavoring to paint an encouraging picture of the results of the discipline of suffering. Communion with God, joy, righteousness, follow the bitter experience of pain and sorrow.

27. He looketh. Heb. yashor, which some regard as a poetic form of yashir, “he will sing.” but others as from shur, “to look,” “to behold.” The passage would then describe the joy of the restored and forgiven soul.

If any say. Preferably, “he will say.”

28. His soul. Rather, “my soul.” The verse is a continuation of man’s song of praise.

29. Oftentimes. Literally, “twice and thrice.” Elihu claims that God frequently brings affliction that glorious deliverance may result. His inference is that Job’s afflictions are disciplinary, and that they likewise can work for Job’s benefit.

31. Hold thy peace. Perhaps Job at this point showed some inclination to break the silence and answer Elihu. Not wishing to be interrupted, Elihu checked Job’s utterance. Then, wishing to be courteous, as well as to present his argument, he made the concession of the next verse.

32. Justify thee. Elihu seems to have a sincere desire that Job be declared righteous.

2. Ye wise men. At this point Elihu turns from Job to those whom he addresses as “wise men,” or “men of understanding” (v. 10). This group may include more than the three friends. It is probable that a considerable number of influential persons had gathered to hear the discussion.

3. Trieth words. Compare ch. 12:11. Elihu is endeavoring to appeal to the spiritual discrimination of his hearers. He wants them to compare his position with that of Job, and he intends that they shall sense what seems to him the great superiority of his viewpoint.

4. Choose. This verse is an appeal on the part of Elihu to discover the real truth from among the conflicting opinions and sentiments that have been advanced.

5. Job hath said. Verses 5-9 review Job’s charges against God. Elihu states that Job charged God with afflicting him, although he was righteous. This was, in truth, the basis of Job’s problem. He could not harmonize his misfortunes with his sense of having lived righteously.

6. Should I lie? In this verse Elihu continues to quote Job as saying, “In spite of my righteous life, I am held to be a liar when I defend myself. I suffer punishment as an evildoer, though I am free from transgression.”

Wound. Literally, “arrow.” Metaphorical for the wound inflicted by God’s arrow. God has inflicted a mortal wound, yet Job is not aware of any transgression on his part.

7. What man? Elihu finds it hard to command words to express his utter detestation of Job’s impiety. In Elihu’s estimation, Job indulged in irreverence and reproach as freely as a man drinks water (see ch. 15:16).

8. With wicked men. This verse continues Elihu’s expression of horror at Job’s irreverence and reflects the attitude of Elihu rather than the actions of Job. Elihu’s philosophy of divine discipline indicated that Job must be a sinner. In this respect his ideas did not differ from those of the three friends. According to his interpretation, whether the misfortunes of Job were discipline or punishment, Job must have done something to deserve them.

9. He hath said. See ch. 9:22. Elihu’s horror at Job reaches its height in this verse. It is utterly inconceivable to Elihu that a man should feel that divine favor would not automatically follow faithful service. Actually, this quotation does not accurately state Job’s position. Job never did go so far as to state that there was no reward for right doing. He did maintain that righteous men are not always blessed, and wicked men do not always receive immediate retribution. But Elihu’s generalization, like many such statements, does violence to the real attitude of Job (see chs. 17:9; 21:9; 28:28).

10. Hearken unto me. Elihu has stated what he conceives to be Job’s position. Now he challenges the attention of his listeners and solemnly declares that God is righteous. Elihu’s statement concerning God is true, but the making of such a statement does not solve the problem at hand. Instead of meeting the facts of the case, and endeavoring to reconcile the events with God’s justice, Elihu resolves the whole problem into a matter of divine sovereignty, which contributes little to the real solution of the issue.

11. According to his ways. This statement is true (see Rom. 2:6-10; 2 Cor. 5:10; Rev. 22:12). It applies to man’s whole conduct and to God’s entire treatment of him. It may not seem true when life is surveyed in part rather than as a whole. For this reason, conclusions regarding a man’s character cannot be drawn from a survey of his misfortunes.

12. God will not do wickedly. See v. 10.

13. Given him a charge. The question is asked to emphasize the fact that no one gave God His power and authority. He is the Creator, and the source of power.

14. Gather unto himself. Recall the breath of life He gave to the human race at creation (see Gen. 2:7).

15. All flesh. Elihu sets forth God’s sovereign power. If God should so will, He could destroy man in a moment. No one can deny God the right to do so. Man has no claim on life. Being such a sovereign, God reserves the right to afflict His creatures if He sees best.

16. Hear this. Verses 1-15 were spoken to the bystanders (v. 2). Now Job is directly addressed.

17. Hateth right. Elihu seems to refer to the government of the universe. God is the supreme ruler, and it is inconceivable that He should hate right and love wrong.

18. To a king. Elihu draws an illustration from earthly royalty. Their subjects show them respect, and do not call them “wicked” (Heb. beliyya‘al, frequently translated “Belial,” meaning, literally, “a worthless fellow”) or “ungodly.”

19. How much less? If respect is due kings and princes, how much more to Him who created kings and princes?

Accepteth not. To accept the person of anyone is to treat him with special favor on account of his rank, wealth, or other considerations (see Lev. 19:15; Deut. 1:17; 16:19; 2 Chron. 19:7; Acts 10:34; Rom. 2:11; Gal. 2:6; Eph. 6:9; Col. 3:25; James 2:1, 9).

20. Troubled at midnight. This text points to the imminence of catastrophe. Disease, earthquake, flood, violence, fire, accident, all these killers lurk nearby. They strike when least expected—“at midnight”—and take their toll among both rich and poor.

Without hand. Literally, “not with hand,” that is, not with human hands (see Dan. 8:25).

21. His goings. Elihu adopts a new argument. He appeals to the omniscience of God as a guarantee that He will act justly. God knows each man’s ability, disposition, circumstances, and temptations. He will not make the mistake of placing undue affliction upon man.

22. Darkness. God’s omniscience is not only a protection to the righteous; it is a source of terror to the wicked (see Ps. 139:11; Heb. 4:13).

23. Lay upon. This text is variously rendered. The obvious meaning of the KJV is that God will not impose upon a man more than his guilt deserves. Another possible rendering is, “For he needs not long to regard a man in order to bring him into judgment before God.” God can see man’s character at a glance. Another suggested rendering is, “He needeth not to attend long to a man to bring him into judgment before God.” Of necessity, human tribunals must make long and patient investigation, and then they frequently err. God knows no such necessity. Another interpretation, “For he has not appointed a time for any man to go before God in judgment” (RSV), supplies the word mo‘ed, “time,” which is, however, not necessary, since the Hebrew as it stands makes sense.

24. Without number. Or, “without searching out.” There is no need for God to make a protracted search of the lives of the wicked. He sees them at once, knows all their conduct, and may proceed against them without delay (see Ps. 75:7; Dan. 2:21).

26. Open sight. God punishes the wicked openly, in the sight of their fellow men.

28. Cry of the poor. Elihu views wicked men as oppressors. Job and his friends have exchanged charges and denials concerning this point (see chs. 22:5-10; 29:12).

29. Can make trouble. Elihu stresses God’s omnipotence. None can withstand God, neither man nor nation. Whether He blesses or curses, His actions are effective and incontrovertible (see Ps. 104:29; Rom. 8:31-34).

31. It is meet. This verse introduces the development of a new idea. The purpose seems to be to inspire an attitude of humility on the part of Job. The ideal reaction to suffering, as conceived by Elihu, is summarized in the four statements of the afflicted person (vs. 31, 32). Elihu wishes Job to make such statements as these rather than to defend himself and insist on his own integrity. The sentiments suggested by Elihu are noble ones, and in accord with his conception of suffering as a discipline. He does not understand, however, the real reason for Job’s suffering.

33. According to thy mind. The following has been suggested as the meaning of the passage: “Should God be expected to recompense according to your wishes? Will God do what you think is right? This is a question that concerns you, not me; however, you must make your decision and express your views.” The purpose of the verse seems to be an appeal to Job to make a decision. Judging by the previous statements of Elihu, the decision he is urging is that Job confess his sins, acknowledge that God is justified in His judgments, and accept his suffering as discipline. Thus far Job has refused to compromise his consciousness of integrity by such a confession.

34. Men of understanding. This verse seems to be an introduction to a quotation in v. 35. The text may be translated, “Men of understanding will say to me, yea, every wise man that heareth me will say.”

35. Without knowledge. Elihu is trying to humiliate Job by reminding him how wise men look at him. To be poorly thought of by men of distinction is distressing in the extreme.

36. Because of his answers. On the basis of two Hebrew manuscripts this line may be translated, “Because of answers like [those of] wicked men.” Elihu believes that Job deserves more affliction to purge him of what he, Elihu, considers his wicked ideas. The statement is harsh, and fits well into the pattern of expressions by the three friends.

37. Clappeth his hands. A mark of indignation or derision or mocking (see Num. 24:10; Job 27:23).

1. Elihu spake. See on ch. 32:2.

2. More than God’s. Job had made no such claims. He had questioned God’s justice (chs. 9:22-24; 10:3; 12:6), but Elihu’s accusation, as here rendered, contains an influence that goes beyond anything Job had intended in his speeches.

3. What advantage? Elihu is challenging Job’s right to take the position that a righteous man may suffer the same as a sinner. Such a viewpoint is as offensive to him as to the three friends. However, he draws unwarranted inferences from Job’s statements. Job did not maintain that the righteous have no ultimate advantage over the sinner. What he did insist was that the dealings of Providence in this world were not always in accordance with the character of men.

4. I will answer. Elihu’s answer expands the argument of Eliphaz in ch. 22:2, 3.

Companions. Heb. re‘im, translated “friends” in chs. 2:11; 19:21; 42:7. The three friends of Job are pointed out.

5. Look unto the heavens. The object of Elihu’s statement is to show that God is so great that He cannot be affected by human conduct. The greatness of God is illustrated by the loftiness and grandeur of the heavens and the clouds.

6. Unto him. The argument is that the God who created the heavens is not influenced or in any way coerced by man’s sin. His power is not diminished. He is not injured, nor is His dignity impaired.

7. What gives thou him? Conversely, Elihu maintains, man’s righteousness cannot benefit God, nor does it place God under obligation to man.

8. May hurt a man. According to Elihu’s reasoning the results of iniquity or righteousness are felt, not by God, but by man. God is so apart from the effects of either sin or righteousness that there is no reason for Him to swerve from strict justice. It would then follow that where there ought to be reward there will be, and where there ought to be punishment, there will be. Consequently, there is an advantage in being righteous. God is too exalted to modify the workings of cause and effect which, in Elihu’s estimation, demand reward for the righteous and punishment for the evildoer. In other words, a man’s wickedness or righteousness affects him alone, not God. Elihu’s philosophy in this regard fails to consider the close tie between God and His creatures. Elihu sees God’s transcendence, but he fails to see His nearness to His creatures. The gospel teaches a loving God who is affected by what His creatures do, and who deals with them on a personal basis (see Heb. 4:15).

9. Multitude of oppression. Elihu is confronted with the stubborn fact of oppression. He could not deny that multitudes were crying out because of the treatment they were receiving from those stronger than they. How could he fit this fact into his philosophy? Why were these oppressed people not delivered?

10. None saith. Elihu’s contention is that the oppressed continue to suffer because they complain of their ills, but fail to call upon God with the proper spirit. If they would thus approach God, He would give them a “song in the night,” or happiness in the hour of darkness and distress (see Ps. 30:5; 77:6; 90:14; 143:8). The weakness of this contention is that it presupposes that those who continue to suffer do not call upon God aright.

11. More than the beasts. Beasts and fowls cry instinctively under pain and affliction, but they know not how to appeal to their Creator. God has taught man to do more than complain—he is to carry his grief to God in a spirit of faith, piety, humility, and resignation. According to Elihu, if God does not answer such an appeal, the proper spirit must be lacking.

12. They cry. Elihu obviously has his eye on Job. God does answer a sincere cry. This is true, but does it follow that all sincere cries are immediately answered, or in the way we desire? This is an oversimplification of the problem of suffering. It shows how an apparently logical position can be extremely misleading.

Answer. Elihu sets forth that God does not answer evil men because they ask proudly, not humbly. They claim relief from suffering as a right. They approach God from selfish motives.

14. Although. This clause should probably be translated, “How much less when thou sayest thou canst not see him.” That is, if God will not hear an empty cry, how much less will He hear the cry of one who complains that he cannot see God. Elihu apparently refers to statements of discouragement made by Job, such as in chs. 9:11; 13:24; 23:3, 8, 9; 30:20; 33:10.

15. Now, because. The first part of this verse may be translated literally, “And now, because he visited not his [Job’s] anger.” The thought may be that God has not visited fresh affliction because of Job’s arrogant words. Job was thus emboldened to continue his complaints.

16. In vain. Elihu concludes that Job has no just cause for complaint. He implies that Job has not suffered as much as he deserves—that in fact he does not know what he is talking about. Surely no comfort could possibly come to Job from a speech like this!

1. Elihu also proceeded. Chapters 36 and 37 form a single discourse. They constitute a final appeal to Job to be resigned and patient before God.

2. On God’s behalf. His alleged reason for continuing his speech is that there is more that he feels constrained to say in vindication of God. Elihu feels that he is God’s defender in the case of God versus Job.

3. From afar. Elihu does not mean to repeat outworn arguments. He wants to bring his knowledge from the realm of things that have escaped their attention. Out of the wide realm of history and nature, Elihu plans to draw arguments to vindicate God’s righteousness (see ch. 8:8).

4. Is with thee. These words sound arrogant, but perhaps Elihu does not mean them in that way. Job had charged his friends with using unsound arguments in their defense of God (see ch. 13:7, 8). Elihu here promises that his words will be true. He will base his statements on what he regards as perfect knowledge rather than on prejudice.

5. Is mighty. This verse introduces the theme of Elihu’s speech, the might and the understanding of God.

6. He preserveth not. Elihu maintains substantially the same philosophy as Job’s three friends. He believes that God’s dealings with man in this life are determined by man’s character. Job had observed that wicked men seem to be protected against misfortune (ch. 21:7).

7. Withdraweth not. Elihu takes the position that, although the righteous are afflicted, they are not forsaken. God keeps His eye upon them, whether they be on thrones or in dungeons (v. 8). Job had intimated that God had forsaken him (ch. 29:2). This, Elihu denies (see Ps. 34:15). He believes firmly in the exaltation of the righteous.

8. Bound in fetters. See Gen. 39:20; Jer. 40:1; Dan. 3:21; Matt. 14:3; Acts 12:1-6; 16:24; 24:27.

9. He sheweth. Elihu asserts that affliction overtakes the righteous for the purpose of revealing to them the weaknesses in their character, and the nature of their transgressions.

10. Openeth. Elihu claims that God makes men willing to learn and listen by permitting afflictions to overtake them. Thus, he says, it has been with Job.

Commandeth. God’s afflictions are commands to go and sin no more. Elihu is here developing his theory of suffering as disciplinary rather than penal. Instead of looking upon Job, as his other friends had—as a sinner upon whom God was taking vengeance—he regards him as a person who is being chastened in love for his faults.

11. If they obey. Elihu holds out the promise that prosperity and pleasure will follow in this life if those who are chastened respond in the right way (see Job 33:23-28; Jer. 7:23; 26:13). The return of Job’s prosperity, he asserts, will be dependent on his repentance of his sins and his obedience to God. Job is under discipline. But the righteous are to expect tribulation and persecution (see John 16:33; Acts 14:22; 2 Tim. 3:12; Heb. 12:1-11; 1 Peter 4:12, 13).

12. Obey not. This verse presents the alternative to v. 11. Disobey and die, is the idea. There are elements of truth in Elihu’s viewpoint.

14. They die in youth. Elihu sees an early end for the wicked. Old age was highly respected among the ancients, and to die in youth was considered a great tragedy.

Unclean. Heb. qedeshim, “temple-prostitutes.” The same Hebrew word occurs in Deut. 23:18; 1 Kings 14:24; 15:12; 22:46; 2 Kings 23:7. The idea seems to be that the godless would share the fate of the most abandoned and vile of the race. Their profession of religion would be no protection to them against their punishment.

15. In his affliction. Or, “by his affliction.” The thought seems to be that God uses affliction as a means of deliverance for the righteous (see Ps. 119:67, 71).

Openeth their ears. Ears that were deaf to the sound of God’s voice become sensitive as a result of adversity.

16. Removed. Elihu is saying to Job that he too would have been delivered and restored to his prosperity if he had accepted his afflictions in a proper spirit and learned the lessons they were intended to teach him.

17. Take hold on thee. According to Elihu, Job has not responded as he should to God’s discipline; therefore the judgments of God, reserved for the wicked, have come upon him.

18. There is wrath. Elihu seems to be saying, “Job, because you are angry, beware lest you suffer God’s judgment for your anger. In such case, there would be no way of deliverance for you.”

19. Riches. The Hebrew word shua‘ is taken by some to refer to riches, as here; by others, to a cry for help. Both ideas are possible.

20. Desire not. An allusion to Job’s repeated desire to be cut off at once and laid in the grave (see chs. 6:9; 7:15; 14:13). Elihu holds that this desire is wrong.

21. Regard not iniquity. Elihu accuses Job of choosing to give vent to complaint rather than bearing his trials with resignation.

22. God exalteth. This has been called the keynote of Elihu’s whole discourse. He is endeavoring to build up the idea of God as a great teacher (see chs. 33:14, 16; 35:11; 36:10). His providences are supposed to be considered as lessons that, if taken to heart, will result in prosperity, but if rejected will result in adversity.

23. Who hath enjoined? While God is the all-perfect teacher, there are some who would seek to instruct Him, to dictate the course He ought to pursue, and to improve and amend His universe. Elihu infers that something of this spirit has appeared in Job’s remonstrances (see chs. 9:22-24; 10:3; 12:20-25; 16:11-17). Job came perilously near to accusing God of injustice. He had given excuse for Elihu to make such accusations.

24. Magnify his work. Rather than accuse God, Job should praise Him, even as others who sing His praises.

26. God is great. The greatness of God and the frailty of man are contrasted in this verse.

27. Pour down rain. Elihu appeals to nature in vindication of the greatness of God. He describes the phenomena of evaporation and distillation that make rain possible.

29. Noise. Elihu is evidently introducing a description of a thunderstorm.

30. Light. Here probably a reference to lightning.

31. By them. Probably the antecedent is “clouds.” By His clouds God is said to work two opposite effects. On the one hand, He executes judgments upon the peoples, destroying their crops, causing widespread ruin, smiting and slaying with lightning. On the other hand, He gives food in abundance, making vegetation possible by the showers of rain that the clouds supply.

32. Commandeth it. The figure of speech seems to be that God takes the lightning in His hands and directs it as He pleases. The expression, “not to shine by the cloud that cometh betwixt,” is the translation of the Hebrew preposition be, “by” or “with,” and a single word maphgia‘, “an assailant.” Some change the Masoretic pointing to read miphga‘, “a mark.”

33. The noise. The crash of thunder.

The cattle also. A literal translation of the Masoretic text is, “the cattle also concerning that which goeth up [or him that goeth up].” The KJV is a faithful rendering of the Hebrew as here found, interpreting “that which goeth up” to be vapor, evidently from the context. But the meaning is obscure. Some have, by a change of the Masoretic pointings, obtained very different readings, for example, “who is jealous with anger against iniquity” (RSV). Such variant readings are, of course, purely conjectural.

1. At this also. There is no natural division between chs. 36 and 37. Elihu continues the figure of a thunderstorm as a means of describing God’s power. He says that his heart trembles as he hears the thunder and sees the lightning flash across the sky.

2. Noise of his voice. Elihu is using a figure of speech. He does not mean that the thunder is actually God’s voice (see Ps. 77:18; 104:7).

5. Great things. This verse ends the parable of the thunderstorm. In this piece of vivid description Elihu is trying to overwhelm Job with a sense of the majesty and the might of God.

7. He sealeth up. This may refer to the cessation of out-of-door labor in the wintertime, due to snow, ice, and heavy rains. This pause in man’s activity gives occasion for reflection and thus encourages a clearer knowledge of God.

8. Go into dens. This verse tends to substantiate the interpretation of v. 7. It is in the wintertime that the beasts hibernate. This, likewise, is to Elihu a proof of the wisdom of God. He provided that the animals might be protected from the cold, and be able to subsist on small quantities of food during the season when food would be scarce.

9. Out of the south. Literally, “out of the chamber,” that is, the storehouse where God is pictured as keeping His tempests (see Job 38:22; Ps. 135:7).

Out of the north. Literally, “out of the scatterers.” These seem to be the violent winds that drive away the clouds and bring a clear, frosty atmosphere.

Elihu is emphasizing that all these things are under the control of God, and that these natural phenomena prove His greatness.

10. Is straitened. Literally, “in constraint,” that is, frozen solid (see Ps. 147:16-18).

11. He wearieth. Literally, “he burdeneth.” That is, He burdens the cloud with moisture. Rain is one of the chief concerns in these dry countries. It is God who gives the moisture-laden clouds that provide water for the thirsty land.

His bright cloud. Literally, “the cloud of his light.” As if, perhaps, lightning were stored up in a cloud. Or the expression may mean, “the clouds on which His sunlight rests.”

12. It. The “cloud” is the most obvious antecedent.

Counsels. Heb. tachbuloth, “guidance,” “direction.” God guides the clouds and the lightnings, turning them round and round, directing them according to His will.

15. When God disposed. Elihu asks Job if he knows how God gives His orders and arranges for the course and sequence of natural events.

16. Balancings. The phenomenon of the clouds poised in the sky, heavy with rain yet without support, provoked Elihu’s wonder (see ch. 26:8).

Knowledge. Natural phenomena indicate the limitless knowledge of God. The inference is that Job should not be critical of a God who reveals His omniscience by such wonderful works.

19. Teach us. This sounds like irony. Elihu is saying to Job, If you are so wise, teach us how to approach such a great God, for we are in darkness.

20. If a man speak. Job had expressed the wish that God would hear him and answer him. Elihu, intending to rebuke this presumption, yet shrinking from doing so directly, puts himself in Job’s place and asks, Would it be fitting that I should demand to speak with God? If not, it cannot be fitting that Job should do so.

21. Bright light. Probably the sun. Men cannot look at the dazzling sun. How much less would they be able to face God.

22. Fair weather. Heb. zahab, literally, “gold.”

24. Fear him. Elihu ends his speech with a parting thrust at Job to the effect that God does not respect conceited men.

Wise of heart. That is, conceited. To be sure, what Elihu states as a principle is true. It is folly for a man to think of matching his puny wisdom with that of God. Elihu’s error is in attempting to apply the principle to Job. The trouble with Elihu and the other protagonists was that they presumed to pass judgment on Job.

1. The Lord. God’s answer to Job occupies four chapters (38-41), broken in the middle by a short confession on Job’s part (ch. 40:3-5). Chapters 38 and 39 are closely connected, and constitute an appeal to Job, in view of his ignorance of God’s natural creation. God is endeavoring to broaden Job’s concept of the Deity. These two chapters may be subdivided as follows:

The creation of the world (ch. 38:4-7); the sea (vs. 8-11); the dawn (vs. 12-15); other earthly phenomena such as the secrets of the sea, light and darkness, snow, hail, floods, rain, lightning, thunder, ice, dew, frost (vs. 16-30); the stars and the clouds (vs. 31-38); the animal world (ch. 38:39 to 39:30).

Answered Job. God does not vindicate Job at once. His divine purpose is not to settle an argument, but to reveal Himself. Neither does He explain to Job the reason for his suffering. A clear understanding of God is superior in importance to an unfolding of all the reasons for divine providence. God does not explain why the wicked prosper or why the righteous suffer. He says nothing about the future world, or future compensation for present inequalities. God simply reveals Himself—His goodness, His power, His wisdom—and He intends that this revelation shall answer Job’s problems.

God’s reply acquaints Job not merely with facts but with God. This approach was so effective that Job’s response was, “Now mine eye seeth thee” (ch. 42:5). When Job saw God, his perplexities disappeared. Only God could provide this kind of solution for his problems. There is a profundity about God’s way of answering Job’s questions that challenges the deepest thought.

2. Who is this? It is not clear whether God is referring to Job or to Elihu. In favor of interpreting the statement as referring to Elihu are the following: (1) It seems inconsistent for God to say in this instance that Job had darkened counsel by “words without knowledge” and then in ch. 42:7 for Him to say that the friends had not spoken right “as my servant Job hath.” (2) Elihu spoke immediately before God appeared, and it would not be inconsistent that God should wave aside his arguments, along with those of the other friends, before addressing Job. In favor of considering the statement as referring to Job are the following: (1) The speech is directed to Job (see chs. 38:1; 40:1, 6; 42:7). (2) Job appears to apply the comment to himself (ch. 42:3).

3. Gird up. God is now addressing Job. Job wanted to question God, but God takes the initiative and announces to him that he is about to be questioned (see chs. 9:32-35; 13:3, 18-22; 23:4-7; 31:35). To “gird up the loins” is a phrase that alludes to the ancient mode of dress. The loose, flowing robe that was commonly worn was fastened with a girdle when men ran or labored or engaged in conflict. The idea here is, “make thyself as strong and vigorous as possible. Be prepared to put forth the highest effort.”

4. Foundations. The figure of the earth having foundations is frequently employed (see Ps. 102:25; 104:5; Prov. 8:29; Isa. 48:13; 51:13, 16; Zech. 12:1; Heb. 1:10).

Declare. These expressions have the effect of showing Job how limited his knowledge really was.

5. If thou knowest. Or, “for thou knowest.” The purpose of the statement is obviously to help Job to readjust his thinking.

Stretched the line. A figure taken from the erection of a building. A Divine Architect laid out the plan of the earth.

6. Fastened. Literally, “sunk.” A figure referring to the sinking, or settling down, of a foundation stone until it becomes solid. God asks Job upon what the world rests. The figure must not be pressed into literality.

7. Morning stars. Here apparently synonymous with “sons of God.” For the identity of the “sons of God” see on ch. 1:6.

Shouted for joy. Three times the angels are said to “shout for joy,” at creation, redemption, and the re-creation of the earth (see 6T 456: PP 65; 8T 42).

8 Sea. From the earth God transfers Job’s attention to the sea as the second great wonder of creation (see Gen. 1:9, 10; Ex. 20:11; Ps. 104:24, 25).

Issued out. God compares the creation of the sea to the birth of an infant. The verse calls attention to two evidences of God’s power—first, the creation of the sea, and second, the limiting of the sea within its borders.

9. Cloud. The infant sea, just born, is represented as clothed with a cloud and swaddled in thick darkness.

10. Brake up. The LXX here reads, “I set bounds to it.”

11. Hitherto. The beautiful poetic structure of these lines possesses a special appeal for those who love the sea.

12. Morning. From the sea, God turns to the sunrise. The daybreak is a constantly recurring miracle, and Job is asked whether he exercises any control over it.

Dayspring. That is, “dawn.”

13. Shaken out of it. The idea seems to be that the dawn seizes hold of the earth, and shakes the wicked out of it. This vivid figure refers to the fact that the wicked hate light (see ch. 24:16, 17). When sunrise comes, they disappear.

14. Turned. Or, “transforms itself.”

As clay. As the seal changes the clay from a dull, shapeless lump to a figured surface, so the coming of the dawn changes the earth from an indistinct mass to an object having form and color.

As a garment. Sunrise causes the earth to take on form and color, like the richly embroidered pattern on a garment. The hills, trees, flowers, houses, and fields become prominent and beautiful, whereas during the night the earth seemed desolate and uninteresting.

15. Their light is withholden. Daylight brings no joy to the wicked. Darkness within causes them to seek escape from light without. Detection and punishment fall upon them when daylight breaks.

High arm. The arm raised to commit some violent act is “broken” by the coming of light. Lawless activity is checked.

16. Springs of the sea. Job is asked whether he has been where the sea has its source.

Depth. The unexplored caverns at the bottom of the sea are unknown and unexplored by Job.

17. Gates of death. See Ps. 107:18; cf. Isa. 38:10; Rev. 20:14.

18. Breadth of the earth. Job’s world was small. He had probably traveled within the radius of only a few miles. When God asked him whether he comprehended the expanse of the earth, the thought must have been overwhelming to him.

19. Where light dwelleth. Job is challenged to explain the phenomena of light and darkness.

20. To the house thereof. Light and darkness are personified and conceived of as residing in dwellings. When night falls light returns to its abode, and darkness walks forth. In the morning, darkness goes to its abode and light walks forth.

21. Knowest thou? The LXX connects this verse with the preceding thus: “If thou couldest bring me to their utmost boundaries, and if also thou knowest their paths; I know then that thou wert born at that time, and the number of thy years is great.” The Hebrew of v. 21 is ambiguous and may be translated either as a question or as an affirmative statement as follows: “Thou knowest, because thou wast born then; and the number of thy days is great.” Since the affirmative statement represents such an extreme form of irony, it is probably better to retain the interrogative form or adopt the idea suggested by the LXX. Compare the ironical question of Eliphaz (ch. 15:7).

22. Snow. Such natural phenomena as snow and hail were mysteries to man for many ages, but they were not mysteries to God.

23. Reserved. Hail is reckoned throughout the Scriptures as an instrument of divine judgment (see Ex. 9:18-29; Joshua 10:11; Ps. 18:12, 13; 78:47, 48; 105:32; Isa. 30:30; Eze. 13:11, 13; Rev. 11:19; 16:21).

24. By what way? Many of God’s questions go back to the basic question of origins. Job’s philosophic problem was that he did not understand the source of his trouble.

25. Divided a watercourse. Or, “cleft a channel.” The channels that carried off the overflow from violent rains had not been plowed by man and his beasts of burden.

Way for the lightning. No man can chart the course of a thunderbolt.

26. Where no man is. God’s providence does not stop with supplying the wants of men, but has tender regard for animal life as well.

31. Canst thou? God turns the attention of Job from the created wonders of earth to the splendors of the heavens. Pointing to several brilliant, familiar constellations, God inquires whether Job thinks himself able to guide them in their courses across the sky.

Pleiades. Heb. kimah, perhaps a designation for the Pleiades, from the Arabic root kum, meaning “group,” or “herd.” In Amos 5:8 kimah is translated “seven stars” and is again mentioned together with Orion, an adjacent constellation in the winter sky. From the most ancient times men have regarded the Pleiades, a brilliant star cluster in the constellation Taurus (the Bull), the most beautiful and fascinating display in the sky. Tennyson described them as a swarm of fireflies caught in a silver braid. Even through small telescopes the scintillating beauty of this cluster strikes the observer with the same sense of awe and wonder that comes over one who gazes into the vast depths of the Grand Canyon of the Colorado River.

The word translated “sweet influences,” Heb. ma‘adannoth, seems to mean “bonds,” or “fetters.” The RSV translation, “chains,” would thus render the thought of the original more closely. Perhaps ma‘adannoth refers to the forces of gravity that hold the individual members of the cluster together in their flight through space. It is known that these stars compose a closely associated physical group and pursue parallel courses. Some have suggested that ma‘adannoth refers to the conspicuous nebulosity in which the Pleiades are immersed. This nebulous material, illuminated by the stars immersed in it as if it were gas in a neon tube, is clearly visible even with a low-powered telescope, and on a photographic plate makes the Pleiades an object of beauty unequaled in the heavens. However, appealing as this explanation is, it should be remembered that Job could not see the nebulosity. It is therefore more probable that God would direct Job’s attention to something he could see, and that ma‘adannoth refers to the “chains” of gravity that hold the members of this exquisite cluster together in their journey through space.

Orion. This identification is considered certain. But what is meant by the “bands,” or “cords,” of Orion is not clear. Some have suggested that the word translated “bands” designates the three stars popularly known as the “belt” of Orion. Though apparently close together in the sky, these stars are not members of a cluster like the Pleiades. Actually, they are traveling in different directions at great velocity. This suggestion would be in harmony with the obvious contrast of the text between the “binding” of the Pleiades and the “loosing” of Orion.

32. Mazzaroth. Not knowing what the word thus rendered means, the translators simply transliterated it into English. The margin offers the translation “the twelve signs [of the Zodiac].” These 12 “signs,” or constellation—Aries (Ram), Taurus (Bull), Gemini (Twins), Cancer (Crab), Leo (Lion), Virgo (Virgin), Libra (Balance), Scorpio (Scorpion), Sagittarius (Archer), Capricornus (Goat), Aquarius (Water Bearer), and Pisces (Fishes)—belt the celestial equator and thus mark the path through which the sun appears to travel in its circuit of the starry heavens during the course of a year. Because mazzaroth is from a root meaning “to shine,” or “to be bright,” Lange translates it, “the bright stars.”

Arcturus. Generally thought to refer to the constellation Ursa Major, the Great Bear, rather than to Arcturus, though neither identification is positive. If Arcturus is here designated, “his sons” would be the seven stars of the Big Dipper, which form part of the neighboring constellation Ursa Major. The word Arcturus is from two Greek words, arktos, “bear,” and ouros, “guard.” Being the brightest star in the constellation Bötes, Arcturus is sometimes pictured as a hunter, or “bear driver,” who, with his hunting dogs (the nearby constellation Canes Venatici) on leash, appears to be chasing the Great Bear around and around the northern heavens. Those who favor the rendering “Arcturus” point to the remarkably great “proper motion” of this star, that is, to its apparent motion in relation to neighboring stars, as making it appropriate to the words of Job 38:32. If, on the other hand, reference is to the constellation Ursa Major, “his sons” would be the various stars of that group. It has been pointed out that the stars forming the Big Dipper, while appearing relatively close together in the sky, are actually not members of a true cluster, but are rushing apart in different directions at tremendous speeds.

36. Inward parts. This text is perfectly plain as it reads, but the difficulty of accounting for a sudden transition from clouds and celestial phenomena in vs. 34, 35 to man and then back to clouds in v. 37 has led many to attempt to discover other meanings for the Hebrew words translated “inward parts” and “heart.” The RSV renders them “clouds” and “mists.” These definitions are only conjectural.

37. Clouds. The clouds, like the sands of the seashore, are beyond statistical computation.

Stay the bottles. Literally, “cause the bottles to lie,” that is, tip them so that the contents run out.

38. Groweth into hardness. This verse completes the thought of the previous figure. When the ground is hard and baked, who can persuade the clouds to pour water upon it?

39. Lion. The picture changes again. Logically, ch. 39, which is a discussion of the animal kingdom, should begin at this point. God is asking Job whether he could succeed were he given the responsibility of feeding a family of lions. Divinely implanted instincts lead the animals to do what it would be difficult or impossible for man to do.

1. Knowest thou? God continues to present to Job the divine description of the wonders of the animal creation that begins in ch. 38:39. Such expressions as “knowest thou” emphasize Job’s ignorance in contrast with God’s wisdom. Man is not even able to understand those things that God is capable of creating.

Wild goats. These were very wild animals, and inhabited remote, rocky regions. Their nature made it impossible for men to become acquainted with their habits. Yet God, as the Creator, knew every detail regarding them.

Hinds. Compare Ps. 29:9. The term may refer either to the female of the wild goat species, the application thus making the second line of the text a repetition of the first, or to the deer.

2. Number the months. The gestation period of animals like the wild goat was probably not known to man, since such animals could neither be domesticated nor carefully observed. Every birth, even though it be of a wild animal, is an evidence of the life-giving power of the Creator.

4. Young ones. The self-reliance of the young of wild animals is remarkable. “In good liking” means healthy and strong (see Dan. 1:10).

Grow up with corn. In the open fields these young animals grow up and soon leave their mothers. These remarkable phenomena are in no way dependent on the wisdom or planning of man. Instead, they reveal the amazing planning of an intelligent and loving God.

5. Wild ass. See on ch. 11:12. This animal is said to be different in spirit, energy, agility, and appearance from the domestic animal of that name. In his wildness he is entirely outside the orbit of man’s influence. Anyone who considers the habits of such a creature cannot but wonder at the creative knowledge responsible for such beauty, agility, and self-reliance. This seems to be the lesson that God is trying to teach Job.

6. Barren land. Heb. melechah, literally, “saltness,” “barrenness,” here referring to the salt plains. Melechah is translated “salt land” in Jer. 17:6. God created the wild ass so that it might dwell comfortably in arid, treeless wastes where man and his domesticated animals could scarcely survive.

7. Crying of the driver. The domesticated ass is directed by man, but the commands of the driver mean nothing to the wild ass, the child of the treeless plains. He will not be curbed in his limitless freedom.

8. His pasture. The rocky ranges are the wild ass’s source of food. He survives where many another animal would starve. Whence does this beast receive his unusual abilities? Not from man, but from God.

9. Unicorn. Heb. rem, elsewhere re’em, occurring 9 times in the OT. From the various descriptions of this animal it is thought to designate the wild ox (see Num. 23:22; 24:8; Deut. 33:17; Ps. 22:21; 29:6; 92:10). The wild bull often found on Assyrian monuments was known as rīmu. The animal was probably similar to those which Caesar found in Gaul and which he described as follows: “These uri are scarcely less than elephants in size, but in their nature, color and form are bulls. Great is their strength and great their speed. Nor do they spare man nor beast, when once they have caught sight of him. … Even when they are young, they cannot be habituated to man and made tractable. The size and shape of their horns are very different from those of our oxen” (De bello Gallico vi. 28). It is commonly believed that the contrast between the wild ox and the tame ox in vs. 9-12 is comparable to the contrast between the wild ass and the tame ass in vs. 5-8.

Serve thee. The tame ox would pull the plow, but the wild ox could not be used for such purposes.

By thy crib. The wild ox could not be kept in a domestic environment. His nature was different. Who endowed him with such different characteristics, even though outwardly he might resemble his tame brother? The answer is—God.

11. Wilt thou trust him? The wild ox cannot be depended on. His strength cannot be harnessed for man’s purposes. The variance in nature is divinely implanted, and resists all efforts toward change.

12. Bring home thy seed. The dependability of the tame ox is proverbial. Job knows well that the wild ox is entirely dissimilar in this respect. Can Job explain the reasons for the difference? Such knowledge is beyond his grasp.

13. Peacocks. The Hebrew of this verse is difficult to translate. It is generally thought that the ostrich is referred to rather than the peacock. The ostrich was common in Job’s country.

From the alternative reading given in the margin of the second clause, “the feathers of the stork and ostrich,” some have concluded that God is contrasting the stork and the ostrich, as He contrasted the tame and wild ass and the tame and wild ox. The stork is a bird that can fly easily and gracefully. The ostrich has large wings that flap while the bird runs, but these wings will scarcely lift the heavy creature off the ground. There is also a marked difference in the habits of the two birds. The stork is kind to its young, but the ostrich seems to have little regard for its young. This characteristic is developed in subsequent verses of the chapter. The idea seems to be that God, in His providence, endowed the various creatures with differing characteristics. These variations cannot be explained or controlled by man.

Other attempts to translate the extremely obscure second line are, “but are they the pinions and plumage of love?” (RSV), and “but are her pinions and feathers kindly?” (RV).

14. Leaveth her eggs. Ostriches lay their eggs in the sand to be warmed by the sun. The females of a group use one nest, one staying with the eggs part of the day while the others wander in search of food. The male incubates the eggs at night.

15. Forgetteth. The female roams unconcerned about her eggs. Later all the chicks run with the whole group. This may account for her indifference to her young.

16. Hardened. The ostrich seems to lack sufficient intelligence to show concern about her offspring (see Lam. 4:3).

In vain. Even though her eggs are broken, and she has no little ones, she remains unconcerned.

17. Deprived her. In making this creature, God apparently saw fit to endow the ostrich with limited intelligence. He does not give His reasons for so doing, and such reasons man cannot fathom. There is an Arab proverb, “As stupid as an ostrich.”

God speaks of Himself here in the third person perhaps for emphasis.

18. Scorneth the horse. Despite her stupidity and her lack of concern for her young, the ostrich has been endowed by God with a remarkable ability for speedy travel. It is well known that the bird can outrun the fastest horse.

19. Horse. Verses 19-25 describe the war horse. The following quotation from Virgil resembles this vivid picture:

“But, at the clash of arms, his ear afar

Drinks the deep sound and vibrates to the war;

Flames from each nostril roll in gathered stream,

His quivering limbs with restless motion gleam;

O’er his right shoulder, floating full and fair,

Sweeps his thick mane and spreads his pomp of hair;

Swift works his double spine, and earth around

Rings to his solid hoof that wears the ground.”

Thunder. Heb. ra‘mah, the meaning of which is uncertain. Some have taken the word to designate the mane of the horse. Ra‘mah is the feminine form of the word translated “thunder” in v. 25, but it is doubtful that the feminine form has the same meaning as the masculine. The picture is that of the excitement and eagerness of the war horse when, with arched neck, he charges into the battle.

21. He paweth. The picture of a horse pawing eagerly to be off to battle.

The armed men. Literally, “equipment,” “weapons,” “armory.”

22. Mocketh at fear. His rider may be frightened, but not he. The sword does not terrorize him.

24. Swalloweth the ground. A vivid way of describing the rapidity with which a trained war horse covers the ground.

25. Ha, ha. Perhaps a description of the horse’s snort or neigh; or it may figuratively describe the horse as uttering an expression of satisfaction when he hears the war trumpet.

Thunder. Compare Isa. 5:28-30. Lange has described the Arab horse thus: “Although docile as a lamb and requiring no other guide than the halter, when the Arab mare hears the war-cry of the tribe and sees the quivering spear of her rider, her eyes glitter with fire, her blood-red nostrils open wide, her neck is nobly arched, and her tail and mane are raised and spread out to the wind.”

26. Hawk. From the charging war horse, God transfers Job’s attention to the migrating hawk. Has Job implanted the instinct that causes the bird to seek warmer climate in the winter? Again he is confronted with an example of God’s unfathomable wisdom.

27. On high. The eagle has always been noted for the great heights to which it ascends. Has Job instructed these birds to find high pinnacles for their homes?

28. On the rock. No place is too rugged or inaccessible to be the home of an eagle.

29. From thence. Eagles, noted for their keenness of vision, sense the presence of prey from an incredible distance, and swoop down from their high nests to seize their victim. Who gave them these remarkable instincts, completely beyond anything known to man?

30. There is she. See Matt. 24:28; Luke 17:37.

The phenomena mentioned illustrate the power and goodness of God. All that man has discovered about nature since Job’s time only tends to substantiate the same power and goodness.

1. Answered Job. Verses 1-5 of this chapter mark a brief interlude in God’s address to Job. It seems as if God is giving Job an opportunity to make a complete surrender at this point.

2. Contendeth. God’s question to Job revolves around four verbs, “contendeth,” “instruct,” “reproveth,” “answer.” Job has heard the profound questions of chs. 38 and 39. Now the question comes to him, Can he, the faultfinder, the contender, instruct the God of all nature? The answer that Job will give is obvious, in view of the revelations of the previous two chapters. Job is pointedly challenged to defend his endeavors to instruct God. Satan predicted that Job would curse God. This he had not done. But he had erred in trying to tell God what to do.

Job had expressed himself as anxious to argue his case with God. He seemed to feel that, somehow, God did not quite understand. Now, after God has given a new revelation of His wisdom, Job is asked whether he still feels himself qualified to be the plaintiff in a case against God.

3. Job answered. Job had anticipated such an opportunity as this—an opportunity to lay his case directly before God. This is his long-awaited occasion. What would he do with it?

4. I am vile. Instead of saying, “I am innocent,” as he had intended to say, he replies, “I am vile.” God’s revelation has changed his entire attitude toward himself and toward God. A similar conviction dawns upon all men who arrive at a proper appreciation of God.

What shall I answer? The Job who was so anxious to present his case to God has no answer.

Mine hand. Compare chs. 21:5; 29:9.

5. I will not answer. This verse is an acknowledgement on Job’s part of the futility of his arguments.

6. Answered the Lord. Apparently Job needs further instruction. From the whirlwind returns the divine voice. If God’s motive had been to abash Job, He would not need to say more. Already Job has admitted his littleness, and has promised to say no more. But God’s primary purpose is not to embarrass Job, but to lead him to a new experience.

7. Gird up. See on ch. 38:3.

8. Disannul my judgment. Will you maintain that I have not been just and fair? Will you condemn My conduct in order to justify yourself? Job had come perilously near doing this very thing.

9. An arm like God. See Deut. 5:15; 7:19; Ps. 89:13; Isa. 51:9. God reminds Job that it is foolish for him to condemn God, because he is so weak in comparison with God. Job cannot act nor speak in a manner comparable to that of God.

10. Majesty. This text names four attributes of God: majesty, excellency, glory, and beauty (see Ps. 93:1; 104:1, 2). Job is challenged to clothe himself with these attributes, for only then would he be on an equality with God so as to be able to reason with Him on comparable terms.

11. Abase him. Job is challenged to see what he can do about transgression and transgressors.

13. Bind their faces. This may refer to an ancient custom regarding the disposal of the dead. It is known that in the preservation of mummies, the entire body was wrapped, including the face.

14. Can save thee. When Job can take to himself the attributes of God, when he can abase the proud and the wicked, when he can reduce to the grave the workers of iniquity, then will God acknowledge that he is able to save himself.

15. Behemoth. This name is a transliteration of the Hebrew. It is the plural form of the common Hebrew word behemah, translated “cattle” (Gen. 1:24, 25; etc.), or beast (Gen. 8:20; 36:6; etc.). It seems here to be used as an intensive plural referring to a mammoth beast. Most authorities think that the term refers to the hippopotamus. However, there are those who refer it to (1) the elephant, (2) some extinct species, (3) an emblematic representation.

With thee. God was the creator of this beast as well as of Job.

Eateth grass. The animal referred to as a behemah was apparently herbivorous.

17. Like a cedar. The slender tail of the elephant does not fit this description. The tail of the hippopotamus is thick, short, and muscular.

Stones. Or, “thighs.”

19. Chief. Heb. re’shith. The word may mean first in time or first in rank. The latter presumably applies here.

His sword to approach. This clause may be translated: “He that made him hath furnished him with his sword.” Thus “sword” may be taken to refer to the sharp teeth of the hippopotamus, which are said to be very efficient both for eating and for defense. The KJV translation conveys the idea that only the one who made behemoth can slay him.

20. Mountains. The hills on either side of the river—if the hippopotamus is behemoth (see on v. 15). Otherwise, the picture would be that of a beast roaming over the mountains (see Ps. 104:14).

21. Shady trees. Heb. ṣe’elim, believed to be a kind of lotus. Behemoth was apparently an aquatic animal.

22. Willows. This is a further description of aquatic life.

23. Drinketh up a river. The LXX here translates, “If there should be a flood he will not perceive it.” The picture is of a beast so accustomed to water as to be unperturbed by floods or rushing streams. This, of course, suggests the hippopotamus.

Jordan. Here probably used in the sense of any large river.

24. With his eyes. The first clause of the verse may be translated, “He taketh him in his eyes [that is, in his sight].”

1. Leviathan. A transliteration of the Heb. liwyathan. Liwyathan is also translated “their mourning” (see on ch. 3:8; see also Ps. 74:14; Ps. 104:26; Isa. 27:1). The creature is represented as wild, fierce, and ungovernable, having a mouth of large size and armed with a formidable array of teeth. The body is covered with scales set near together, like a coat of mail. Whether Job is here describing the crocodile, as many commentators think, or some monster now extinct, cannot be established.

With a cord. Wild animals were often led along by a rope attached to their mouths, as Assyrian sculptures reveal. God asks whether the great leviathan can be caught with a fishhook or led along by tying a rope around its jaw. This question, like others that have preceded, accentuates the weakness of man compared with the creative power of God.

2. Hook. Literally, “a rush,” either one used as a cord or a cord spun from rush fiber.

Thorn. This seems to refer to a hook or ring such as was used for keeping fish captive under water or for bringing prisoners of rank before the monarchs who had captured them (see 2 Kings 19:28; 2 Chron. 33:11 [“among the thorns” should probably be rendered “with hooks”]; Amos 4:2).

3. Many supplications. Could anyone imagine the mighty leviathan begging Job for mercy!

4. Make a covenant. Ironically, God asks whether Job can make leviathan his slave (see Ex. 21:6; Deut. 15:17).

5. Play with him. Ancient inscriptions reveal that the Egyptians, and other ancient peoples, were fond of pet animals. Dogs, antelopes, leopards, monkeys, and birds of various kinds were all domesticated. A tame crocodile would be a most extraordinary pet! The “maidens” would surely object to such an idea! Sarcasm is used to emphasize the ways in which leviathan was superior to man.

6. Companions. Literally, “partners.” The word may refer to a group of people joined together for any purpose, either friendship or business.

Make a banquet. Heb. karah. This word has three basic meanings: “to dig,” “to trade,” “to give a feast.” Here, “to trade” seems to be the most appropriate definition, especially if “companions” indicate a partnership of fishermen.

Among the merchants. The crocodile was never used as an article of trade.

7. Fill his skin. This verse alludes to the thick, nearly impenetrable skin of the animal. Harpoons and spears could be used to capture the hippopotamus, but the crocodile was well protected against such methods of attack.

8. Do no more. The mere thought of the battle deters one from taking further steps.

9. The hope of him. Apparently the hope of capturing or killing the monster. The very sight of leviathan would intimidate man. The strength of leviathan was so overwhelmingly superior to that of man that the beast was left to sleep undisturbed on the sandbanks along the rivers.

10. Stand before me. This verse contains the point of the entire argument. A creature that God has made is so formidable that man dares not “stir him up.” How, then, dares any man to contend with the Creator? This is doubtless intended as a rebuke to Job for his rashness in desiring to argue with God.

According to the Targums and a number of Hebrew manuscripts the last line of this text reads, “Who then is able to stand before him?” However, the LXX and the other ancient versions all support the reading “me.”

11. Who hath prevented? The thought of the text seems to be, “Who hath placed Me under obligation to him that I should repay him?” The argument is, If man cannot control such creatures as leviathan, how can he expect to force the hand of the Creator for special favors? The allusion seems to be to Job’s repeated demands for a hearing (chs. 9:34, 35; 13:3, 22; 23:3-7). God resists every challenge that He justify Himself. He is not in debt to any of His creatures.

Is mine. God reminds Job of His ownership of the universe.

12. His parts. God returns to a fuller and more detailed description of leviathan.

13. Discover. Literally, “uncover.”

Face of his garment. Or, “his outer covering.” This seems to refer to his scaly outer coat.

Double bridle. The meaning of this figure is not clear. Some take the sentence to mean, “Who would dare try to place a bridle on him, as on a horse?” Others believe that the “double bridle” refers to his double row of teeth, and that God is asking if anyone would dare come within the range of these teeth. Others adopt a reading based on the LXX, which has, “Who can enter within the fold of his breast-plate?”

14. Who can open? If leviathan chooses to keep his mouth closed, who would have the courage or the strength to open it?

15. Scales. Literally, “shields.” The scales are represented as so many shields.

18. Neesings. Old English for “sneezings.” When the crocodile, turned toward the sun with open jaws, is excited to sneezing, the water gushing from his mouth glistens brilliantly in the sunlight.

Eyes. The small eyes of the crocodile possess a catlike sparkle that has been widely observed.

19. Burning lamps. The language of this verse is highly figurative. It seems to describe the impression of the monster on the minds of the observers. The snorting, spouting, and splashing of the beast in the sparkling sunlight suggests the idea of lamps and sparks.

20. Smoke. This verse and v. 21 continue the figurative picture of v. 19.

22. Neck. As the strength of “behemoth” is in his loins (ch. 40:16), so the strength of leviathan is in his neck.

Sorrow is turned. This line reads literally, “and before him dances dismay.” The idea is that everything trembles before him. Wherever he goes he causes terror. People take flight in panic.

23. Flakes of his flesh. Literally, “the fallings of his flesh,” probably those parts that hang down, as under the chin.

24. As firm as a stone. Probably referring to the disposition of the leviathan.

Nether millstone. The lower millstone. It was larger and harder than the upper.

25. They purify themselves. Better, “they are beside themselves.”

26. Cannot hold. No weapon known to Job was effective against this creature.

27. Iron. Iron and bronze were the most effective metals for implements of warfare known to Job, but they were like straw or rotten wood in dealing with leviathan.

28. Arrow. Leviathan is not afraid of the puny inventions of men.

30. Sharp stones. Literally, “sharp pieces of potsherd.” The meaning is that the underparts of the animal were covered with scales like pieces of broken pottery.

Sharp pointed things. Imprints on the mudbanks where the animal lies.

31. Boil like a pot. This describes the appearance of the water when lashed by leviathan.

Ointment. This may refer to a peculiar, musklike smell said to be characteristic of the crocodile.

32. Hoary. The white foam in the creature’s wake makes the water look as if it had grown old and put on white hairs.

34. King. However proud other beasts may be, they must submit to him.

1. Job answered. Job has been steadily climbing the long ladder from despair to faith. He has received a revelation of God such as few men have ever experienced. God has spoken to him in parables taken from nature. Job has listened to the voice of Him whom he now knows he can love and and trust. It is Job’s turn to talk. What he says is recorded in vs. 2-6.

2. Thou canst. Job acknowledges God’s omnipotence.

Can be withholden. Job acknowledges God’s omniscience (see Ps. 44:21; 139:2).

3. Who is he? This question repeats in almost identical words the query of God in ch. 38:2. Whether that query referred to Elihu or to Job cannot be definitely established (see on ch. 38:2). Job now applies it to himself. His first acknowledgment is of the limits of his knowledge. His conclusions were based on ignorance; hence, though he may have been sincere, he was wrong.

Which I knew not. How inadequate partial knowledge appears when the light of greater truth shines upon it! When Job made his complaints, his reasoning seemed to him unassailable. He felt that his attitude was amply justified. But when he came to understand God more fully, his former reasoning lost its cogency. Human reason has so often proved itself fallible. Ideas that seem like great wisdom today, may turn out to be sheer nonsense tomorrow.

Job’s willingness to admit his ignorance is commendable. He does not try to excuse himself or to defend his position. He is as honest in confession as he was in argument. This trait is part of the integrity with which the record credits Job from the start (ch. 1:1).

4. I will speak. As in v. 3 Job referred to the question of ch. 38:2, so he now repeats the question of ch. 38:3. He is ready to meet God’s challenge. He is prepared to speak. He knows, at last, what he wishes to say.

5. But now. Job admits that his previous knowledge of God was based on hearsay. Now he has achieved a firsthand knowledge. The most important lesson of the book of Job is found in this text. In this statement Job reveals the transition from a religious experience shaped by tradition to an experience based on personal communion with God. According to the tradition in which he had been reared, the righteous were not supposed to suffer. From his youth up Job had heard that God would deliver the righteous from all evil in this present life. But when he met suffering he was thrown into confusion, because it was contrary to what he had heard about God. His confusion was augmented by the attitude of his friends. Now Job has seen God. He knows that God possesses infinite power and graciousness, and he also knows that, even though he may suffer, he is God’s child. God has made no attempt to explain to him why he suffers, but he is convinced that, whatever the reason, he need have no misgivings.

Job’s experience has taught him the meaning of faith. His vision of God has enabled him to surrender to the divine will. His commitment to God is now unaffected by his circumstances. He no longer expects temporal blessings as an evidence of Heaven’s favor. His relationship to God is now on a firmer, more dependable basis than before. Job finds a solution to his problems when he discovers that God is not limited by the traditions men have developed concerning Him. This broader understanding that Job reveals when he says, “Now mine eye seeth thee,” is akin to the experience of faith that is emphasized so strongly throughout the Scriptures, especially in the Gospel of John and the epistles to the Romans and the Galatians (John 1:12-17; Rom. 8:1-8; Gal. 4:3-7).

6. Repent. Job was presumably still sitting on the ash heap on which he had thrown himself when his disease first smote him (ch. 2:8). His friends had urged him to repent, but their appeal was based on the assumption that he had committed sins of which he was not guilty. His eventual repentance was for his mistaken attitude toward God. Compare Job’s repentance with that of Peter (Luke 5:8), and of Isaiah (Isa. 6:5). In each case the manifestation of God achieved what no argument based on human tradition could accomplish.

7. My wrath is kindled. This verse begins the closing prose portion of the book. God turns His attention to the three friends of Job, addressing Eliphaz apparently as the leader of the trio. God had rebuked Job for his lack of understanding, but He indicates anger at the friends for their failure to speak that which was “right.” This raises the interesting question of the difference between the errors of Job and the errors of his friends. An analysis discloses that Job erred because of suffering, pressure, discouragement, and despair. He was the victim of a distressing situation that he could not understand. His statements were sometimes petulant, sometimes almost sacrilegious. However, all the way through he maintained a basic trust in God. The friends were not suffering as Job was. Their wrong words were the expression of a false philosophy. They allowed tradition to overshadow sympathy. They felt that they were justified in harshness because their conception of God seemed to demand such an attitude. Eliphaz and his friends have many counterparts in modern times—good men, yes, but with wrong ideas that they feel conscience-bound to defend. Job made mistakes, but, compared with his friends, he spoke “the thing that is right.” His pitiable cries of despair were more pleasing to God than the cold logic of his friends.

8. Pray for you. An example of intercessory prayer (see James 5:16; 1 John 5:16). God sometimes sees fit to bestow His forgiveness and His blessings in response to intercessory prayer. In this case the significance of such prayer is enhanced by the fact that Job is praying for those who have not treated him fairly or kindly.

Folly. God thus characterizes the speeches of the friends. How foolish man’s traditions and pet ideas appear to God. How surprised Eliphaz and his companions must have been in view of having made such a point of vindicating God! Men must learn that they best vindicate God by representing Him as He is, a God of love and mercy.

9. Accepted Job. The man whom they had endeavored to set right became their intercessor for salvation and repentance. This is a dramatic contrast. God accepted Job’s prayer in their behalf. It would be interesting, if it could be known, whether these three men revised their philosophy of life in harmony with what God was endeavoring to teach them.

10. Turned the captivity. The NT teaches that the forgiveness of God is granted in proportion to the extent to which men forgive each other (Matt. 6:12, 14, 15; 18:32-35). This principle seems to have been anticipated in Job’s experience. It is when he prays for his friends that his fortunes change. This is not to be interpreted as meaning that intercessory prayer, however sincere, will guarantee material prosperity. The book of Job, as a whole, disproves this assumption. This experience does show God’s approval of the man who will pray for those who have despitefully used him.

11. Brethren. Job’s kindred had forgotten, forsaken, and turned against him (ch. 19:13, 14, 19). Now that his fortunes have been reversed, they come to help him celebrate. They seemed unwilling to risk their sympathy until they had evidence that things were coming out all right. In this trait they reflect a common human failing.

Money. Heb. qeśiṭah, occurring only here and in Gen. 33:19 and Joshua 24:32. The qeśiṭah was probably a measure of weight. There is an indication here of the antiquity of the book.

Earring. Heb. nezem, used for various types of rings as well as earrings (see Gen. 24:47; 35:4; Judges 8:24, 25; Prov. 11:22 [translated “jewel”]; 25:12; Isa. 3:21; Hosea 2:13).

12. The Lord blessed. All three their friends had predicted that if Job would repent, he would be blessed (chs. 5:18-26; 8:20, 21; 11:13-19). Their predictions came true; but Job’s repentance was of a very different nature from what they envisioned; and it is certain they never anticipated that they themselves would be called upon to repent of their mistaken opinions and conduct.

16. Lived Job. The man who was so sure that the grave was just ahead of him continued to live for nearly another century and a half! The life that had seemed blasted, bloomed again in greater brilliance than before. The blessings that had seemed to be gone forever, returned, more wonderful than ever. Property, family, friends, reputation, were his again. But even greater than these blessings was the memory of an experience in which he had come face to face with God, and had learned lessons more valuable than material possessions. These lessons, God in His providence saw fit to share with all humanity, and so the book of Job was preserved as one of the great spiritual heritages from a far-distant past. It is our privilege today to learn from the experience of Job lessons of trust and confidence in God.

1. Blessed. Heb. ’ashre, used 25 times in Psalms; translated “blessed” 19 times and “happy” 6 times. In the present use its force seems to be that of an interjection: “O the happiness of the man!” Happiness comprehends material and spiritual blessings, both of which come as a result of following God’s way. The word “blessed,” used in the Beatitudes in the Sermon on the Mount (Matt. 5:3-11), is a translation of the same word [Gr. makarios] that is used in the LXX to translate the “blessed” of Ps. 1. The book of Psalms begins with a beatitude and ends with a hallelujah (see Ps. 150).

Walketh, … standeth, … sitteth. The three words portray in climactic order the successive steps in a life of evil: (1) going in the general direction of those who are alien to God, conforming to worldly customs (see 4T 587); (2) stopping to associate with rebels under the spell of sin, dallying with temptation; (3) definitely joining the group of sinners, settling down in disregard of light. A rabbi said: “If two sit together and no words of Torah [law] are spoken between them, they are a session of scoffers, of whom it is said: ‘[A good man] doth not sit in the company of scoffers.’”

The godly man’s life is first described in negatives. He avoids associating with evil-doers, to avoid contamination with evil. He says No to wrong. In his life there are certain restraints.

Ungodly. Heb. resha‘im, a common term for godlessness as opposed to ṣedeq, “righteousness.” It suggests willful, persistent violation of God’s commands.

Sinners. Heb. chaṭṭa’im, from the root chaṭa’, “to miss the mark,” either ignorantly or from lack of moral fiber.

Seat of the scornful. The godly man will not be found in the company of those who, deliberately choosing evil, find pleasure in exercising their baleful influence on others.

This verse is a typical example of synthetic parallelism (see p. 24).

2. Delight. Heb. chepheṣ, a word used of both “pleasure” and “desire.” It appears that Coverdale’s edition of the Bible (16th century) endeavored to combine these two ideas in his translation “longing delight.” The life of the godly man is now described by positives (see v. 1). The true saint says Yes to righteousness. He finds constant pleasure in reflecting on God’s law. His study of God’s Word is habitual and regular; it is not irksome. The psalmist’s personal experience of delight is expressed in Ps. 119:16, 35, 47; etc.

Law. Heb. torah, meaning basically “instruction,” or “precept”; then “command,” or “law,” in the usual sense of the word. In general, torah signifies the written revelation of God’s will.

Meditate. Heb. hagah, literally, “to mutter,” from which have sprung the ideas “to read in an undertone,” “to soliloquize,” “to meditate.” The psalmist’s personal experience in meditation is expressed in Ps. 119:15, 148, though here a synonym of hagah is employed (see also MH 503, 504; 4T 539). Compare Moses’ advice to Israel in the second of his farewell addresses (Deut. 6:6-9), and God’s counsel to Joshua at the beginning of his career (Joshua 1:8). With such preoccupation of mind it is no wonder that the godly man experiences the results depicted in Ps. 1:3. There is no better way to fill the hours of a sleepless night than by meditating on God’s Word (see Ps. 17:3; Ps. 42:8; 119:55; etc.).

3. Like a tree. In the figure of a fruit-bearing tree (not merely an ornamental tree) the psalmist shows the results of the godly life. Similar imagery is found in Jer. 17:8.

Planted. The figure suggests purposefulness. The tree is set in a favorable place and carefully cultivated.

Rivers. Heb. pelagim, indicating irrigation ditches, artificial watercourses, further suggesting the care bestowed on the tree (see Eze. 31:3, 4).

Bringeth forth. The imperfect tense of the Hebrew verb implies repeated action.

Shall not wither. There are three blessings vouchsafed the godly man as a result of his devotion to God’s Word: (1) he lives a useful life, producing the fruits of the Spirit (see Gal. 5:22, 23; Heb. 12:11); (2) he is perennially fresh and vigorous (Ps. 92:12, 13); (3) he ultimately succeeds in his endeavors. As the tree is rooted in the solid earth and draws its moisture from the ever-flowing stream, so the godly man sends his roots and derives sustenance from the water springs of salvation. He is steadfast, fixed, anchored. Thus, though he may be assailed by trouble and temptation, he stands firm; and the greater the trial, the deeper the root, and the stronger his hold on God.

Whatsoever he doeth shall prosper. Or, “In all that he doeth he shall prosper.” In whatever enterprise the good man engages, he prospers. Regardless of the success or failure of the undertaking, his trust in God empowers him to draw life from the eternal Source and ultimately to reach his goal.

4. Not so. In the LXX the idea is emphasized by a double negative. This version reads, “Not so the ungodly, not so.”

Like the chaff. In the figure of the chaff, the psalmist shows the result of a life of wickedness. Similar imagery is found in Job 21:18 and Isa. 17:13. In contrast to a tree, the chaff has no root, no fixed place. Dead, dry, helpless, it is at the mercy of the elements. The ungodly are attached to nothing; they lack stability and cannot endure. In Palestine grain was threshed on a flat, exposed piece of ground, often on a wind-swept hill. The precious kernel remained while the chaff was carried away. Had the psalmist lived in certain other parts of the world, he might have employed the figure of the tumbleweed.

Driveth away. There is a paradox in the use of the two figures of speech. Outwardly, the tree appears to be held prisoner; in reality, it is free, grows, and bears fruit. Outwardly, the chaff appears to be free; in reality, it is a slave to environment. The Christian, attached to God, his source of life and strength, grows and produces fruit; the chaff, unattached, cut off from its source of strength, produces nothing. It has a freedom not worth possessing. Compare Jesus’ figure of the two houses (Matt. 7:24-27).

5. Shall not stand. This will be especially true in the last judgment when the wicked are separated from the righteous at the end of their respective ways (see Matt. 25:31-46).

6. The Lord knoweth. God concerns Himself with the righteous. Therefore, they prosper. The last verse of the psalm gives the final reason for the different endings of the two ways. Since God knows, He discriminates, and He approves or condemns according to the eternal standards.

“One lesson and only one history may be said to repeat with distinctness: that the world is built somehow on moral foundations; that in the long run it is well with the good: in the long run it is ill with the wicked” (Froude quoted in Soncino, on the Psalms).

1. Why do the heathen? The psalm begins abruptly with a picture of violent confusion. The word for “heathen” means properly “nations”; it was applied to the idolatrous nations surrounding Israel. Luther paraphrased the question of the psalmist thus: “How can they succeed, who set themselves against Jehovah and against His Christ?”

Rage. Heb. ragash. This word occurs only here (the Aramaic form is found in Dan. 6:6, 11, 15) and means “to be in tumult.”

The people. According to the laws of Hebrew parallelism, the word expresses the same idea as “the heathen.”

Imagine. Heb. hagah (see on Ps. 1:2). These sinner deliberate on something that cannot be accomplished. All their purposes against God’s government are certain to fail.

2. The kings of the earth. The phrase gives a specific form to the generalization of v. 1. “Kings” stands in opposition to “my king” of v. 6. The attitude expressed in “set themselves” is that of determined resistance.

Anointed. Heb. mashiach, from which we get the word “Messiah.” It signifies literally, “an anointed one.” Mashiach is twice translated “Messiah” (Dan. 9:25, 26). According to the ancient custom, oil was poured upon the heads of priests and kings when these officials were being consecrated to their work (see Ex. 28:41; 1 Sam. 10:1). David frequently referred to Saul as “the Lord’s anointed” (1 Sam. 24:6 10; 26:9; etc.). That the psalm has Messianic import is evident from Acts 4:25-27; see also Matt. 26:63; John 1:49; Acts 13:33; Rom. 1:4; Col. 1:18; Heb. 1:2-5.

3. Break their bands. The rebels against God are represented as speaking out, expressing their desire to break the restraints imposed by Jehovah’s authority. Instead of describing the action, the poet represents the rebels defiantly declaring their intentions.

4. Shall laugh. In contrast to the tumultuous picture of the nations, Jehovah is pictured sitting calmly, serenely, in the heavens (see Ed 173; MH 417), laughing at the vain attempts of the rebels. Overruling Providence crosses the designs of men of corrupt hearts and turns their course into foolishness (see 2 Sam. 15:31). God is conceived of, or in figure described, as possessing human attributes: He will “laugh” (see Ps. 37:13; 59:8; etc.). The Talmud says: “The Torah [law] speaks in the language of the children of men.” The inspired writer expresses the characteristics and attitudes of Deity in the language of human beings, so that men may understand. Compare Ellen G. White’s inability to express the glories of heaven because she could not use “the language of Canaan” (EW 19). The idea suggested in “laugh” is further expressed by the words “derision,” “wrath,” and “displeasure” (vs. 4, 5)—all of which indicate the divine contempt for rebellion.

5. Then shall he speak. God’s seeming indifference will not last forever. The word “then” implies that God will eventually declare His purpose.

6. Yet have I set my king. “Yet” is the translation of the Hebrew conjunction generally translated “and,” but which here has the force of introducing a quotation. The pronoun “I” is emphatic, and is contrasted sharply with “them” (v. 5) referring to those who conspire against Jehovah.

My holy hill of Zion. See Ps. 48:2. Zion, the name of the southern hill in the city of Jerusalem, becomes its poetical name.

7. I will declare. Jesus, the Anointed One, the Word, God’s spokesman, speaks in turn, interpreting God’s great declaration of His Sonship. He is no usurper; He holds His office as Messiah by His Father’s decree. This decree implies (1) that Jesus is to be acknowledged as the Son of God, and (2) that His reign is to be universal (vs. 8-9; cf. Eze. 21:27).

My Son. See Heb. 1:2, 5; cf. Matt. 14:33; 16:16; Acts 8:37; 1 John 4:15.

Begotten thee. This statement must not be construed as implying an original generation of the Son. “In Christ is life, original, unborrowed, underived” (DA 530). The Bible is its own best interpreter. Inspired writers must be permitted to make the precise application of OT prophecies. All other applications are human opinion, and as such lack a plain “Thus saith the Lord” (see on Deut. 18:15). The inspired apostle’s comment on the prophecy of this text makes the psalmist’s words a prediction of the resurrection of Jesus (Acts 13:30-33). The resurrection from the dead in a unique way proclaimed Jesus to be the Son of God (Rom. 1:4).

8. Ask of me. The relation between Jehovah and the Messiah is such that any request of the Son would be granted. The utter futility of any attempt of the rebels to overthrow the government of the Anointed One is emphasized. As heir, the Son inherits all things, and is thus able to share them with us as heirs together with Him (see on Rom. 8:17).

9. Rod of iron. Symbolic of the scepter of rulership, Messiah’s enemies will completely subdued.

Dash them in pieces. Compare Rev. 2:27; 12:5; 19:15.

10. Be wise now. Two ways lie before the rebels: either to continue rebellion, which will produce destruction, or to submit to the divine will, which will mean eternal happiness. The psalmist, as a brother pleading with his fellows, solemnly exhorts the leaders of the rebellion to submit. It is foolish to rebel.

Be instructed. Literally, “be admonished,” “be disciplined.” The leaders are advised to recognize their duty to Jehovah and His Messiah, and to lend their influence to promoting it.

11. With fear. This phrase and the phrase “with trembling” suggest humble reverence mingled with awe in the realization of the awful consequences of rebellion against the purposes of God. The word “rejoice” implies that there is joy in the worship of God.

12. Kiss the Son. That is, do reverence to the Messiah, whom Jehovah has declared to be His Son. The word “kiss” suggests the Oriental custom of paying respect to persons of superior rank (see 1 Sam. 10:1). The psalmist advises those who would rebel against the Messiah, to recognize Him as King and to submit to His reign (see John 5:23).

Though the translation “kiss the Son” represents an entirely natural rendering of the Hebrew, the versions, both ancient and modern, show varieties of renderings. The LXX translates the clause, “lay hold of instruction,” which is also the reading of the Vulgate. These translations appear to be based on the Jewish definition of the word for “son,” here not the Heb. ben, but the Aramaic bar, which the Jews, after the Exile, applied also to the admonitions of the Torah. The word for “kiss,” nashaq, also means “to join” (see Eze. 3:13, where nashaq is translated “touched”). The combination of the two ideas produces the translation of the LXX. Instead of “kiss” several versions read “do homage” (Moffatt, Ray, the translation of the Jewish Publication Society of America). “Do homage” is simply an interpretive rendering of the word for “kiss.”

Although the early church attributed Ps. 2 to David (Acts 4:25), critical scholars have usually dated the psalm in the post-exilic period. They advance as their argument the fact that the Heb. ben and the Aramaic bar, both meaning “son,” appear interchangeably in the psalm. This argument is no longer valid. The same two words are used interchangeably in a Ugaritic letter of the 14th century b.c. This shows clearly that the presence of Aramaic words in any Biblical book is no evidence for a late origin.

The translation of the RSV, “kiss his feet,” is based on a reconstruction of the Hebrew text involving a rearrangement of a number of the letters of the text. In the light of the fact that the Hebrew text as it stands is easily translatable and yields a rendering contextually sound, the suggested change is so drastic that it must be rejected. For a full discussion of the translation problems of this text see Problems in Bible Translation, pp. 144-147.

Perish from the way. In the light of infinite love (John 3:16), God’s wrath must eventually blaze forth against sin and consume those who refuse to accept the Messiah. But God’s heart of love yearns for the salvation of Israel (see Eze. 18:30, 31), and He has no pleasure in the destruction of sinners (v. 32).

Blessed are all they. The psalm closes with a beatitude pronounced upon all who trust in Jehovah’s King. All men, of all ages, climes, and nations, have sinned and need a Saviour. Blessed are they who recognize their need and put their trust in the Messiah. It is the Christian’s solemn duty to appeal to men to repent of their sins and submit to the rule of Jesus, God’s Anointed Son. Ps. 2 has been called The Messiah’s Missionary Hymn.

1. How are they increased! Absalom had a large following. Nearly all Israel had revolted (see 2 Sam. 15-17, especially 15:6, 13; see also PP 727-745).

That rise up against me. Similar to the expression used by the Cushite who brought the tidings to David of the failure of Absalom’s defection (see 2 Sam. 18:31, 32).

2. Soul. Heb. nephesh, here, as frequently in the psalms, an idiom for the personal pronoun. “Which say of my soul” is equivalent to saying “which say of me.”

No help for him. So desperate is David’s condition that his enemies present the situation as beyond the help of God (see Ps. 71:10, 11).

Selah. See p. 629. In this psalm “Selah” appears to mark a division between stanzas.

3. For me. Or, “round about me.” God had assured Abraham that He would be his shield (Gen. 15:1; cf. Deut. 33:29; 2 Sam. 22:3; Ps. 28:7; 119:114).

The lifter up. When David fled, he was bowed under his humiliation (2 Sam. 15:30). Now God enables him again to hold up his head. (see Ps. 27:6).

4. I cried. The form of the Hebrew verb thus translated frequently expresses repeated, habitual acts. The verse may thus be understood as observing that whenever David cries to God, God answers. “Prayer changes things.”

His holy hill. Zion (see on Ps. 2:6). David had removed the ark to the sacred city, and it was natural that he should regard that fortress as the peculiar dwelling place of God. The Heb. har, “hill,” should preferably be rendered “mount.” In Ugaritic literature (see p. 618) “holy mount” often designates the heavenly abode of their deity (see Isa. 14:13).

5. I laid me down. The pronoun “I” is emphatic. David represents himself as in danger of attack at any moment during the night, hunted and cursed by his enemies, nevertheless able to lie down in peace and sleep, so great was his trust in God. Since everything was in God’s hands, he had a sense of complete protection. His sleep was not mere weariness or indolence or presumption; it was an act of faith. Internal calm nerved him for the next day’s fight.

The Lord sustained me. The first waking thought is one of recognition that God had honored the trust placed in Him, even as his last thought on going to sleep had been one of complete confidence. The psalmist is strengthened to meet the needs of the day. The last thoughts of the night are often the first thoughts of the day. Note the sudden dramatic change from depression to triumph. Such is the benediction of the night and the promise of the new day (see Lam. 3:22, 23).

6. Ten thousand. With God as his helper, David was undismayed at the numerical advantage of his foes (see Ps. 27:3; cf. Deut. 32:30).

7. Arise. God is called to come to the psalmist’s help. Compare Israel’s watch-word when the camp set forward (Num. 10:35; cf. Ps. 68:1; 132:8).

Thou hast smitten. The Hebrew verb form here may be regarded as a perfect of certainty or a prophetic perfect. In the former, events that are confidently expected are conceived and described as having taken place. The latter describes a future event as having actually happened. The psalmist expresses his confidence that God will crush his enemies; the result is here regarded as an accomplished fact.

8. Unto the Lord. The psalmist makes no claim that he can save himself. To the enemy who mockingly asserts, “There is no help for him in God,” David replies, in effect, “To God alone belongs my help, at all times and under all circumstances.”

Upon thy people. In his magnanimity David turns his thoughts away from himself and his own peril to the condition of his people, his nation, not only those who had remained faithful to him, but those who had revolted. What a sublime ending to a hymn of trust!

1. Hear me. Literally, “answer me,” implying an expected, favorable answer.

God of my righteousness. This expression is not found elsewhere in the OT.

Thou hast enlarged me. Literally, “in narrowness Thou hast made large room for me.” Formerly hemmed in by his pursuers, the psalmist now feels freedom to move about.

Have mercy upon me. Or, “be gracious unto me.” Almost every word of this verse in Hebrew ends with the vowel i, pronounced ee, possibly as if to express a long-drawn-out cry.

2. Sons of men. Heb. bene ’ish. The more common expression thus translated is bene ’adam, which indicates mankind in general. By contrast bene ’ish may possibly refer to distinguished people. David turns from his prayer to God, to address his persecutors as if they were present.

My glory into shame. If this refers to the rebellion in Absalom’s time (see introductions to Ps. 3 and 4), the allusion most obviously would be to the fact that David was being robbed of his kingly dignity and reduced to virtual beggary and extreme want.

Leasing. Heb. kazab, “a lie.” “Leasing” is Old English for “lie.” The rebels were following a course that must eventually prove to be only a delusion; it must utterly fail. The promises that enduring happiness can be attained by material pleasure and worldly ambition must prove false; they are but a lie.

Selah. See p. 629.

3. But know. Since Jehovah has set apart the psalmist for a special work, the efforts of his enemies to thwart that purpose must come to nought.

Godly. Heb. chasid, one who shows his love to God by his pious manner of life (see Additional Note on Ps. 36).

The Lord will hear. Since he is godly and accordingly is faithfully carrying out the service to which God has appointed him, he is assured that God will hear him and deliver him. Here is real ground for confidence: if the Christian is faithfully carrying out God’s plan for him, he may expect God to uphold him until he has completed the work that Heaven designs for him to do.

4. Stand in awe. Heb. ragaz, literally, “tremble,” “be perturbed.” The enemies (v. 2) are admonished to tremble at the consideration of the results of their rebellious course, and accordingly to desist.

Sin not. Do not continue to sin by persisting in your nefarious designs.

Commune with your own heart. Literally, “speak with your own heart.” Today we might say, “consult your better judgment”; or, “appeal to your better nature, your better feelings, your innate sense of right, your generous emotions, rather than rely upon your intellect, your will, or your passions.”

Be still. “It is only in standing water that silt settles, and in quiet nights that dew distills. In the night, when the eye is closed to all the world besides, let it be opened to self-examination” (F. B. Meyer). In the quiet of the night, when one is alone and only the eye of God looks upon him, man is free to consider his plans in the light of God’s approval, and to come to valid conclusions. Herein lies a prescription for mental unrest, and a recipe for sinners (see Job 33:14-17).

Selah. See p. 629.

5. Sacrifices of righteousness. Sacrifices prompted by right motives out of a sincere heart (see Deut. 33:19; Ps. 51:19) as opposed to vain oblations (see Isa. 1:13; Jer. 6:20; Micah 6:7, 8).

6. There be many that say. The general inquiry among men is, “Who will show us any good? Where can real happiness be found? What is real happiness?” These are the cynical questions of the godless materialist. They are answered only in the life of the devout follower of God (see Ps. 16:11).

Lord, lift thou up. Compare the words of the Aaronic blessing (Num. 6:26). In contrast with the plans of his enemies, the psalmist desires only the favor of God—this is the supreme good. The true child of God finds durable satisfaction, not in the material things and sensual delights of the world, but in the consciousness that he has heaven’s approval as he enjoys fellowship with God.

7. Gladness in my heart. Not the so-called happiness of things and worldly possessions, but the happiness set forth in v. 6, the happiness of basking in God’s smile. This gladness is greater than the gladness of farmers who rejoice in the plentiful harvest. Among the Hebrews, as among most people, the time of the harvest was a time for special rejoicing.

Corn. Heb. dagan, “grains in general.” Dagan must not be confused with Indian maize. The principal grain crops of Palestine were wheat, barley, spelt, and millet. The expression “corn and wine” seems to have been used at times for the entire agricultural crop of the fields.

Wine. Heb. tirosh, literally, “new wine,” as the word is translated in Isa. 65:8.

8. Both. Literally, “together,” or “at the same time.” Since the psalmist’s mind is at peace, he can lie down and sleep calmly. Confidence in God gives assurance of sleep. The two go hand in hand. This condition is the counterpart of the experience described in Ps. 3:5, in which the psalmist, in the morning, reflected that God had permitted him to sleep, although fearful enemies surrounded him; now, in the evening, he goes a step further and lies down serenely in the consciousness that, although he is still surrounded by his enemies, God will give him the gift of quiet and restful sleep (see Prov. 3:24).

Dwell in safety. The psalmist expresses his realization that to God alone he is indebted for his safety through the night. What confidence: to know that he will be kept safely, and to recognize that he owes this safekeeping entirely to his God. The Christian who shares the confidence of the psalmist need have no fear during either the slumbers of the night or the duties of the day. The thought of v. 8 is the keynote of 121.

There is a suggestion that as a part of public worship this psalm may have been sung in the Temple as follows: vs. 1-4 during the preparation for sacrifice; vs. 5, 6 during the offering; vs. 7, 8 after the sacrifice as an assurance of acceptance.

1. Meditation. The psalmist prays that God may regard not only his words but their intent, the secret and unexpressed desires of his heart. The word for “meditation,” hagig, is found only here and in Ps. 39:3, where it is translated “musing.” It seems to indicate “groaning,” or “a sigh.” By hagig the psalmist may have referred to what Paul called stenagmoi, “groanings” (Rom. 8:26). “Prayer is the soul’s sincere desire, unuttered or expressed.”

2. My King, and my God. It is noteworthy that David, a king, should acknowledge his subjection to the King of kings, his God. “God” is here a translation of ’Elohim (see Vol. 1, pp. 170, 171). The psalmist recognizes the omnipotence of God. Ugaritic literature shows many examples of the designation “king” for ’el.

3. In the morning. The psalmist lifts his voice in prayer regularly, morning by morning, but especially at this time, when he is beset by his enemies (see Ps. 55:17; 59:16; 88:13). There is no better habit than the habit of morning prayer, when alone with God the soul prepares to discharge the duties and meet the problems of the unknown day.

“A moment in the morning—a moment, if no more—

Is better than an hour when the trying day is o’er.”

It is well to cultivate the habit of offering the first fruits of our consciousness as a morning offering to God.

Direct. Heb. ‘arak, literally, “set in order.” The word is used for the arranging of the wood upon the altar in Gen. 22:9 and of the arranging of the shewbread on the table (Ex. 40:23). The psalmist’s prayer is a sort of well-arranged morning sacrifice; it is not performed thoughtlessly.

Look up. The psalmist looks upward for a token of God’s favor, for the answer to his prayer. Compare the Saviour’s injunction to “watch and pray” (Matt. 26:41).

4. Pleasure in wickedness. God is too holy and pure to have any part in furthering the designs of wicked men. If He showed favor to them, it would be like His admitting them to His dwelling.

Dwell. Heb. gur, literally, “sojourn.” Evil is personified as if capable of dwelling in a habitation. Those who may dwell with God are described in Ps. 15.

5. The foolish. Heb. holelim, “boasters,” the proud, the insolent, sinners.

Shall not stand. God will not approve of the cause of the boasters (see Ps. 1:5). He hates all forms of iniquity; in the psalms, “workers of iniquity” are continually referred to as the concrete embodiment of the principle of evil.

6. Leasing. See on Ps. 4:2. This Old English word for “lie” is found only in these two verses in the KJV.

Abhor. God holds sin in such abomination that He cannot overlook its presence in the sinner. Those whom God abhors are literally “men of bloods and deceit.” The plural form “bloods” refers to bloodguiltiness or murder (see Gen. 4:10). David’s enemies are distinguished for fraud and murder.

7. But as for me. A strong contrast. Unlike the wicked, the psalmist feels calm assurance upon entering God’s house. It is his right.

Multitude of thy mercy. The child of God is as welcome in God’s house as the wicked man’s presence would be unwelcome there. He is sure of God’s hospitality. This is truly a childlike trust in a heavenly Parent.

Fear. This expression implies profound reverence in worship.

Worship. Literally, “prostrate myself.” The worshipers were not permitted to enter the sanctuary, but, near or far, prostrated themselves toward it as the dwelling place of God.

Temple. Heb. hekal, a palace as in Isa. 39:7; Dan. 1:4; or a temple where God may dwell. Hekal is used to designate the tabernacle that preceded the building of the Temple (1 Sam. 1:9; 3:3; 2 Sam. 22:7), as well as the Solomonic Temple (2 Kings 18:16; 23:4; etc.). The use of the word hekal in this verse, therefore, is no argument, as certain critics maintain, that the psalm is of post-Davidic origin. Note also that in 27 the sanctuary is designated as both “temple” (hekal) (v. 4) and “tabernacle” (’ohel) (v. 6).

It is further noteworthy that the parallel expressions “house” (bayith) and temple (hekal) appearing in this verse, occur frequently in Ugaritic literature (see p. 618) as synonyms for the dwelling place of a deity. The following is a typical example: “Then went Anath to her house (bt), the goddess proceeded to her temple (hkl).

In the modern Jewish ritual, Ps. 5:7 has been selected for recital as the worshiper enters the synagogue.

9. Faithfulness. Heb. nekonah, from kun, meaning “to be firmly established,” “to be trustworthy.” The enemies are wholly undependable; they are utterly false and treacherous. Absalom had gone to Hebron on a false pretense (see 2 Sam. 15:7-10).

Wickedness. Literally, “destruction.” Moreover, their throats, like open graves, are ready to devour the happiness of others. Paul employs this passage to characterize man’s universal depravity (Rom. 3:13). Further, the psalmist refers to another member of the body, the tongue, as being equally depraved (see James 3:5-9). This description appears pertinent to the treachery of Absalom and his fellow rebels (see 2 Sam. 15:1-6).

10. Destroy. Heb. ’asham, “to be guilty.” In the form employed here, the word ’asham means “to hold guilty.” The psalmist desires that God would treat his enemies as guilty, which they undoubtedly are. He asks that they may “fall by their own counsels,” that is, that their own plans may be the means of their destruction (see Ps. 7:15, 16; Prov. 26:27; Prov. 28:10). This idea is frequent in the OT. Sin eventually consumes itself.

11. Rejoice. See on Ps. 2:12. Those that trust in God ever have an occasion for joy. Their joy finds expression in shouting. They rejoice because God defends them. The psalmist extends his own joy to include all who trust in God.

Name. Often synonymous with “person.”

Be joyful in thee. The devout Christian will rejoice in all that God has revealed of Himself. He finds his joy in God, in contemplating His attributes and the evidences of His love, in communion with Him, and in loving service for Him.

12. Compass him. Or, “crown him.”

Shield. Heb. sinnah, a large shield that is said to have covered the whole body (not the magen of Ps. 3:3). As the shield is thrown around the soldier in the day of battle, so God gives complete protection to the righteous. The psalm closes with the psalmist’s avowal of perfect trust in God’s complete protection. The Bay Psalm Book paraphrases the verse: “And wilt him crowne as with a shield, with gracious acceptation.”

With a morning prayer such as this, the psalmist is ready to meet the onslaughts of the day’s foes. Spurgeon has appropriately remarked, “Let us give to God the mornings of our days and the mornings of our lives. Prayer should be the key of the day and the lock of the night. Devotion should be both the morning star and the evening star. If we start the day right, we shall be more aware of God’s presence through its hours, and surer of coming to our beds at night with quietness and confidence in our hearts.”

1. Rebuke me not. Calamity and illness were anciently often considered to be divine punishment for sin. In his anguish the psalmist assumes that God is displeased with him and therefore chastises him. The psalmist pleads that his well-deserved rebuke may be in mercy, not in anger (see Jer. 10:24). As frequently in the OT, the inspired writer characterizes the attitudes and actions of Deity in the language of men (see on Ps. 2:4). In the Hebrew, the last word of v. 1 ends with the long sound ee. This sound predominates throughout the psalm, especially at the close of many of the verses, and constitutes an interesting resemblance of sounds called assonance that imparts a penitential tone to the psalm (see p. 624).

2. I am weak. Literally, “I am withering.” The verb is frequently applied to the withering of plants (Isa. 16:8; Isa. 24:4, 7; Joel 1:12).

Heal me. A direct plea for physical healing, although no specific disease is mentioned. His bones are “vexed.” This statement shows the intense agony of his bodily frame; his whole body is tormented with pain.

3. My soul is also sore vexed. Even greater than bodily pain is agony of mind. The psalmist is unable to clear his mind of the thought that he is suffering God’s displeasure. He breaks forth with the piercing exclamation: “O Lord, how long?” as if, groping to express a glimmer of hope in God’s ability to heal, he suddenly realizes, in his humanity, the hopelessness of his plight and, as it were, cries out instead, “How long will this agony continue until I find relief?” (see Job 7:2-4). It seems to him that God has forsaken him in his illness. The Christian may find comfort in the thought that earthly sufferings are insignificant when compared to the joy of heaven (see Rom. 8:18; 2 Cor. 4:17, 18).

4. Return, O Lord. The psalmist now pleads for deliverance. “My soul” is idiomatic for the personal pronoun “me.” The appeal is to God’s mercy, as one of the attributes of His character (see Ex. 34:6; Num. 14:18; Ps. 86:15).

5. No remembrance. This verse constitutes evidence against the doctrine of a conscious intermediate state between death and the resurrection (see Ps. 88:10; 146:4; Isa. 38:18).

6. Make I my bed to swim. The psalmist, unable to sleep, weeps “all the night” (or, “every night”) over his sufferings. The poet indulges in the extreme hyperbole of vs. 6, 7 to express the intensity of his anguish. It appears that it must have been, not only physical pain, but deep mental anguish that exhausted him. If the psalm grew out of the trouble existing on account of Absalom’s rebellion, it is easy to understand the anguish of the father bereft of his son, stunned with a realization of his offspring’s base ingratitude (see David’s lament over Absalom, 2 Sam. 18:33; 19:1-4).

Compare with David’s picturesque expression the following one taken from a Ugaritic (see p. 618) religious poem: “He grasped, in the evening, his bed, while he wept and slept in his tears.”

7. All mine enemies. Possibly Absalom and his associates.

8. Depart from me. The transition from trouble to relief is not gradual but immediate. Light breaks suddenly on the darkness as if the sun had burst forth in the blackness of a moonless midnight. Faith triumphs; and by faith, seeing his enemies scattered, the psalmist commands them to leave. This is faith in action. God sometimes answers our prayers before we cease praying (see Isa. 65:24).

The Lord hath heard. God hears the cry of distress, and regards it as the sincere prayer of the soul. Words are not the essential genius of prayer. Tears may express the unutterable anguish of the human soul.

9. The Lord hath heard. How natural it is for the devout soul to add strength to strength by repeating thoughts of assurance and joy. The psalmist emphasizes the joy of v. 8.

Will receive. Since God has heard his prayer, the psalmist rests without fear, knowing that God will hear.

10. Vexed. Heb. bahal, the word translated “vexed” in vs. 2, 3. The psalmist prays that his enemies—the enemies of God—may be confounded in their plans. It is proper to pray that the machinations of evil men may come to nought.

Suddenly. The sooner the plans of evil men are broken, the better. The psalmist prays that his enemies may turn back at the frustration of their hopes.

Ps. 6 should bring special comfort to the one who is afflicted with intense, seemingly incurable, physical or mental distress. “Prayer changes things.”

1. Put my trust. Literally, “seek refuge.” The psalm begins with a profession of confidence (see Ps. 11:1; 16:1; 31:1; 71:1). In that refuge, safer than mountain cave, the psalmist rests in the arms of God, praying for deliverance from his pursuers.

2. Lest he. Perhaps Cush the Benjamite (see Introduction to Ps. 7).

Like a lion. The blind, unreasonable rage of the psalmist’s pursuer is compared to the instinctive fierceness of a lion. Shepherds and farmers in Israel were familiar with the onslaughts of wild beasts (see 1 Sam. 17:34-37).

3. If I have done this. Compare vs. 3-5 with the extended oath in Job 31. The psalmist passionately protests his innocence. His words are broken by the intensity of his emotions. The enemy may have accused the psalmist of wantonly taking something of great value that belonged to another (see on v. 4); it appears to be an accusation of gross slander, of defamation of character (see 1 Sam. 24:12; 26:18).

4. Have delivered. Heb. chalaṣ, which, according to some authorities, in the form here used may also mean “to plunder,” “to despoil.” If this is its intended meaning, then there is a reference here to the charge of the enemy (see on v. 3). However, the more common meaning of chalaṣ is “to deliver” (see 2 Sam. 22:20; Job 36:15; Ps. 34:7; etc.) and hence the reading of the KJV is to be preferred. According to this rendering the psalmist protests that instead of taking advantage of him “that was at peace” with him, he has done just the opposite: he has rescued the man who was at war with him (see 1 Sam. 24:4-7).

5. Let the enemy persecute. The language of the curse invoked upon the psalmist’s own head is the language of an innocent man most cruelly wronged. The accused would prefer to be annihilated rather than to live under the weight of so great a condemnation. The emphasis is extreme: “persecute my soul [me],” “tread down my life,” “lay mine honour in the dust.”

Selah. See p. 629. The word may be singularly appropriate here. An interval of some type may well occur between the above abjuration and the prayer following.

6. Arise. The Lord is called upon to show Himself as judge, ready to punish those who persecute the psalmist (see Ps. 3:7). He is asked to sit publicly as a judge.

Enemies. The idea of a single enemy is extended to include those associated with him, or perhaps all David’s foes.

The judgment. David calls on God to execute upon these particular enemies the punishment that His eternal law requires shall be executed upon all who transgress that law. Speaking, as it were, man to man, David asks God to vindicate the principles of His moral government (see Gen. 18:25). How prone is man to attempt to hasten the Almighty in carrying out His plans. Compare the experience of Habakkuk (chs. 1:1 to 2:4).

7. For their sakes. God’s vindication of His law would inspire confidence in Him, and His people would gather round Him to express their gratitude and praise.

8. According to my righteousness. This may be understood as referring to the particular case at hand. Although we should continually feel unworthy of salvation, it is proper, when we are unjustly accused, to pray that according to His will God will vindicate us in a particular case, and declare us innocent of false charges. The word “integrity” (Heb. tom, from the root tamam, “to be complete”) parallels “righteousness,” and similarly may be understood to refer to this particular case.

9. Wickedness. When a man sees the sinfulness of sin in one case, he wishes that all sin might come to an end. It is right to pray for an end to wrong.

The hearts. Anciently the expression “heart” was used to designate the seat of the thoughts.

Reins. Heb. kelayoth, “kidneys,” anciently used to designate the seat of the emotions, suggesting the inmost feelings, purposes, motives of the soul. The phrase here used—of trying the hearts and reins—is frequently employed to describe God’s omniscience (see Jer. 11:20; Ps. 26:2; Rev. 2:23).

10. Defence. Heb. magen, literally, “shield.” The psalmist’s defense is his reliance upon God as vindicator of the innocent.

In Ugaritic (see pp. 618, 619) the root mgn is used in the sense of “to implore,” or “to beseech.” Hence maginni, “my defence,” should probably be translated “my entreaty,” making the clause read, “my entreaty is unto God.”

11. God judgeth the righteous. This sentence may also be translated “God is a righteous judge.” Verses 11-16 vividly portray God’s dealing with the wicked.

Every day. As if wishing to correct the false impression that God had been indifferent to his plight and that he had called on God to vindicate him after God had failed to do so. The psalmist now plainly states that God’s displeasure with the wicked is constant. He sees God’s uniform justice at all times, despite temporary appearances to the contrary. The Christian should be careful not to allow a lone instance of apparent injustice to create a generalization that questions God’s consistent purposes.

12. If he turn not. The law that punishment inevitably falls upon the unrepentant sinner is made clear by representing God as a mighty warrior preparing His weapons for the punishment of the wicked (see Deut. 32:41-43).

13. Instruments of death. Means of punishing.

Persecutors. Heb. doleqim, from the root dalaq, “to set ablaze.” Hence possibly an allusion to the ancient custom of shooting fiery arrows upon the enemy for the sake of setting their camps on fire and inflicting greater bodily injury. The destruction intended is certain.

14. He travaileth. That is, the wicked man is pregnant with iniquity. The verb includes the two acts indicated by the following verbs: “hath conceived” and “brought forth.” The perpetration of mischief is described in the metaphor of childbirth (see Isa. 33:11; James 1:15).

15. He made a pit. We may picture a man digging a pit, with the loose soil giving way as he digs, thus trapping him in it himself in place of the wild animal that he hoped to catch. Sin confuses the sinner. Evil is a boomerang. A striking OT example of this principle is found in the life of Haman (see Esther 5-7; Prov. 26:27; Eccl. 10:8).

16. His mischief. That is, the mischief he intended for others. This statement is a repetition in another form of the idea expressed in vs. 14, 15 (see Ps. 9:15; 35:8; 37:15).

Pate. The head itself, or the top or crown of the head. The idea is that what the wicked man designed for others shall come upon himself. The two clauses of this verse are an example of synonymous parallelism. The words for “head” and “pate” appear repeatedly as parallels in Ugaritic literature (see pp. 618, 619).

17. His righteousness. The divine righteousness is displayed in God’s vindication and deliverance of the innocent.

Name. Here, as frequently in the OT, “name” represents the person, sometimes with emphasis on the essential nature or character of the person.

Most High. Heb. ‘Elyon, “exalted” (see Vol. I, p. 173). David praises Jehovah, who, by virtue of His executing justice, has shown Himself exalted above all other beings.

A concluding doxology of this form is typical of many psalms. It is well that meditations close with praise.

1. O Lord. Heb. Yahweh, the divine name. ’Elohim (God) and ’Adonai (Lord) are titles, not names (see Vol. I, pp. 171, 172).

Lord. Heb. ’Adonai, “master,” “ruler” (see Vol. I, p. 173). A combination of the two forms designates Yahweh as the rightful master of His creatures.

Name. See on Ps. 7:17. The first half of this verse is repeated as v. 9 at the close of the psalm.

All the earth. The psalmist addresses God, not as a national deity, but as Lord of the universe. Speaking in the name of the people, associating himself with his brethren, he says “our” instead of “my” (see Matt. 6:9). The individual is forgotten in contemplation of God’s majesty in the heavens.

Hast set. Heb. tanah, the exact meaning of which is uncertain. Some have suggested the meaning “to recount.” The RSV translation “chanted” cannot be obtained from the Hebrew as it stands. The LXX reads “was exalted.” The idea seems to be that God’s glory is extolled by the heavenly beings. Why then should not mortals sing God’s praise as they contemplate the majesty of His created works?

2. Babes. From the Heb. ‘olel, “child,” referring here to a boy or child, or one like a child.

Sucklings. From the Heb. yoneq, “suckling child,” or, “one like an unweaned babe.”

Ordained strength. God has used as instruments of His power those who are otherwise as feeble as little children and babies. Through them He has shown His power in stilling “the enemy and the avenger.”

Still. Heb. shabath, “to rest,” from which our word “sabbath” is derived. The form used here means “to cause to rest,” “to desist.” The enemy is caused to desist from his plans.

Jesus quoted this passage (Matt. 21:16) to vindicate the hosannas of the children in the Temple against the objections of the scribes and Pharisees. Some interpreters see in this verse the key to the whole psalm. In their opinion, the sense is that puny little man is the babe of creation, yet God has given him strength to rule the world of which he is such an insignificant part, and thus conferred upon him dignity and honor far beyond that of the rest of the creation which He governs.

3. The moon and the stars. This psalm is the outgrowth of the psalmist’s contemplation of the sky at night. The moon and the stars shine out. There is no mention of the sun. It is probable that gazing upon the starlit sky at night produces in the heart of man greater awe and wonder than looking up into the sunlit heavens, when the sights and sounds of earth distract from the singleness of contemplation.

4. What is man? “Man” is from the Heb. ’enosh, which designates man in his frailty and weakness. When one stands in the presence of the vastness, the mystery, the glory of the heavens as seen at night, and begins to reflect upon the infinity of space and the countlessness of the heavenly bodies, he must feel that man is an insignificantly small dot in the universe. If this is the reaction of ordinary unschooled mortals, how much truer must it be of the one who looks upon the heavens with the aid of the modern telescope, in the light of the steadily unfolding knowledge of modern astronomy.

Son of man. Heb. ben-’adam, probably emphasizing man’s earthly nature as formed from the ground (see on Gen. 1:26; 2:7).

Visitest. Heb. paqad, a word describing not only the act of visiting but also what the visitor accomplishes by his visit. Hence here the word indicates God’s care of the human being, His favor and attention shown toward man (see Gen. 21:1). Why should the infinite God, who has a universe of worlds to claim His attention, be “mindful” of finite man? Why should He honor man by making him viceroy of the earth? Only in the realization of the worth of a human soul created in God’s likeness can one answer these questions. This realization comes only in appreciation of the Saviour’s death on the cross. “The worth of man is known only by going to Calvary. In the mystery of the cross of Christ we can place an estimate upon man” (2T 634, 635).

Important as the revelation of God in external nature may be, the revelation of God in human life is more important. Size and extent are no criteria of value. It has been said that the eye and brain that see the physical heavens are more wonderful than the heavens that are seen through the most powerful telescope.

5. Than the angels. Heb. me’elohim, literally, “than God.” The Targums, the LXX, the Syriac, and the quotation of this verse in Heb. 2:7 read “angels” instead of “God.” However, the Greek versions of Aquila, Symmachus, and Theodotion, as well as the Vulgate, retain the translation “God.” It has been supposed that ’Elohim may be applied to men or angels (see Ex. 21:6; Ps. 82:1; Vol. I, p. 171). Gesenius renders the text: “Thou hast caused him to want but little of God,” that is, “thou hast made him but little lower than God” (see Gen. 1:26). Whether we read “than the angels” (see GC 511) or “than God,” man is shown to be on a much higher level than the animal kingdom, because of his kinship with God. Nevertheless, at his best, finite man is far inferior to the infinite God. See further on Heb. 2:7.

Glory and honour. As king and ruler of the earth, man partakes of the attributes of God (see Ps. 29:1; 104:1; 145:5), who is king of the universe.

6. Dominion. See Gen. 1:26, 28. Man is an earthly king, with a territory and subjects. This dominion, given him at creation, has never been entirely lost. However, Satan has temporarily usurped dominion and will surrender it only when compelled to do so at the end of time (see Rev. 11:15; cf. Dan. 7:13, 14, 18, 22, 27).

All things. These are explained in vs. 7, 8 (see Gen. 1). Paul extends the meaning of “all things” so as to show that once again, through the victory of Jesus Christ, man will regain the dominion he had lost (Heb. 2:6-18). Through Christ man is capable of mastery over himself, over the lower orders of creation, and over his fellows, in mutual subjection to the dominion of Christ.

7. Sheep and oxen. Flocks and herds, subservient as beasts of burden and farm animals (Gen. 1:26).

Beasts of the field. Animals that roam at large; many of our present-day domestic animals were at one time wild. Their subduing and taming by the power of man is significant evidence that God has placed “all things under his feet.”

8. Fowl. See Gen. 1:26; 9:2.

Fish. See Gen. 1:26; 9:2.

Paths of the seas. A study of oceanography reveals contours of the ocean’s floor that are suggestive highways for the creatures of the sea to traverse.

9. How excellent! The statement of v. 1 is repeated. Contemplation of God’s majesty and man’s dignity as His representative leads to adoration. Verses 1, 9 together form the two parts of a poetic structure that has been called an envelope because it envelops the intervening thought. Verses 2-8 illustrate the sentiment expressed in vs. 1, 9.

1. With my whole heart. The psalm opens in a mood of deepest gratitude. Here there is no divided affection. All the psalmist’s powers are employed in praising God. Moreover, the expression of thankfulness is wholehearted and sincere, finding an outlet in far more than lip service.

All thy marvellous works. The psalmist is ever eager to praise God for all God’s blessings to him, not only for the deliverances that constitute the immediate cause for praise. The particular divine interpositions are referred to in vs. 3-5.

2. Sing praise. Heb. zamar, the root of the noun mizmor, “psalm.” Zamar means both “to sing” and “to play an instrument.”

Most High. Heb. ‘Elyon (see on Ps. 7:17). God is the sovereign of the world.

3. At thy presence. When God appears, the enemy falls. It is the manifestation of God’s power that brings the victory.

4. My right and my cause. God had defended the righteous cause. He is the vindicator.

Thou satest. An archaic form of “you sat.” The picture is of the judge sitting on the throne (see v. 7) deciding on the merits of the case. His decision is in favor of the psalmist.

5. Heathen. Heb. goyim, “nations” (see on Ps. 2:1).

Put out their name. When a nation is subdued, its name ceases to be recorded among the kingdoms of the earth.

6. O thou enemy. The first line of the verse reads literally, “The enemy—they shall be finished [consumed]—perpetual desolations.” The verse is a picture of utter destruction of the enemy.

7. But the Lord. In the Hebrew text v. 6 ends with hemmah. The word remains untranslated in most versions, because its meaning, “they,” cannot be fitted into the context. From Ugaritic evidence (see p. 618) we now know that hemmah also had the meaning “lo” or “behold.” If such is its meaning here hemmah should stand at the beginning of v. 7, making the first part of the verse read, “Behold, the Lord shall endure forever.” By placing the punctuation mark, which did not exist in the time of the psalmist, before hemmah instead of after it, the acrostic arrangement of the psalm is improved. The readjustment makes v. 7 begin with the Hebrew letter he, which it does not do in the present Hebrew text.

Shall endure. Literally, “is seated.” In strong contrast with the desolation of v. 6, God remains forever seated upon the throne of judgment, judging equitably. “Change and decay in all around I see; O Thou, who changest not, abide with me!”

8. Judge the world. Compare Rev. 20:12, 13. As God had shown Himself a righteous judge in the case that forms the background of the psalm, so will He do in the last judgment. Verses 7, 8, which constitute the fourth stanza, do not follow the acrostic pattern.

9. Refuge. Heb. miśgab, “a secure height” (see Ps. 18:2; 46:7; 48:3).

10. Know thy name. See on Ps. 5:11; 7:17. To know God’s name means to be acquainted with His character.

Put their trust. As a God of law, God can be trusted to act justly (see Ps. 62:8; 64:10; 111:5).

Hast not forsaken. Men may forsake God; He never forsakes His children.

11. Sing praises. In view of God’s holy character and His kindness to men, the psalmist calls on others to praise God with him.

Zion. See on Ps. 2:6; cf. Ps. 3:4; 5:7.

Among the people. God’s wondrous ways to Israel are to be proclaimed to all nations, that these nations too may acknowledge God and enjoy His protection. God’s mercy was not meant for Israel alone (see Ps. 105:1). This sentiment occurs throughout the psalms. If Israel had learned this lesson, the rigid exclusiveness practiced by the Pharisees would never have existed.

12. Maketh inquisition. Compare Gen. 9:5, where the Hebrew verb for “maketh inquisition” is translated “require.” God is represented as an executioner going forth to punish the guilty. Murder is a heinous crime in the sight of heaven. God, the Avenger of blood, cannot overlook the taking of human life (see Gen. 4:10). He is Israel’s next of kin, pledged to take vengeance for the shedding of innocent blood (see on Ruth 2:20).

Humble. Or, “afflicted.”

13. Gates of death. The Hebrews associated death with she’ol, the figurative abode of the dead, conceived of, in poetic imagery, as a place the entrance to which was guarded by gates (Isa. 38:10). In the Babylonian concept, she’ol was a city enclosed by seven walls with seven double-bolted gates to keep the dead from returning to the land of the living. The psalmist felt that he had come so near to the gate of death that only God could rescue him; so now in the present peril he looks to Him for deliverance. The phrase “gates of death” appears also in Ps. 107:18. In all of Ps. 9 only v. 13 interrupts the succession of triumphant declarations.

14. Shew forth. Since the dead cannot praise God (Ps. 88:10-12; 115:17), the psalmist calls on God to save him so that he may praise Him among the living.

Gates. In contrast with the “gates of death” (v. 13), these gates are at the city entrance, where the assembled people exchanged news (ancient substitute for a daily newspaper). It was a convenient place for publicity (the agora of the Greeks, the forum of the Romans).

Daughter of Zion. The inhabitants of Jerusalem; Zion, or Jerusalem, being regarded as the mother city. The occurrence of the name “Zion” here and in v. 11 above indicates that that psalm must have been composed after Zion, or Jerusalem, became the capital of the kingdom and the seat of worship.

15. Heathen. The idolatrous nations arrayed against the psalmist (see on Ps. 2:1; 9:5).

In the pit. This and the following phrase express the same thought as Ps. 7:15. Two methods of capturing game are employed as figures of speech. The thought is repeated in v. 16 below. The punishment fits the crime.

16. By the judgment. By virtue of His permitting the mischief of the nations to come back upon their own heads, God’s saving power has been exhibited before all.

Of his own hands. Compare v. 15, also Ps. 7:15.

Higgaion. The word is found elsewhere in Psalms only in Ps. 19:14, where it is translated “meditation,” and Ps. 92:3, where it is translated “solemn sound.” The word is of doubtful meaning, and it is difficult to account for the insertion of the term at this point in the poem. It may possibly be an indication of either a musical sound or an interlude in its public rendition.

Selah. See p. 629.

17. Shall be turned. Literally, “shall return.” The same Hebrew verb is translated “are turned back” in v. 3.

18. Needy. This word and the word “poor” in the second half of the verse signify not only those who suffer under poverty but those who are the victims of oppression (see on v. 12). That God especially cares for the poor and needy is one of the great truths of the OT.

Forgotten. A play on the word “forget” of v. 17. God will not forget those who need His deliverance and protection.

Expectation. Earnest desire for deliverance. The poor and needy will not always be disappointed.

19. Arise, O Lord. The psalmist solemnly appeals to God to take His place as judge of the earth (see on Ps. 3:7).

Man. Heb. ’enosh, “man” in his frailty and impotence; in striking contrast to God as powerful judge (see on Ps. 8:4).

Sight. From the Heb. paneh, literally, “face.” The Ugaritic (see p. 618) pn also means face, but in addition is used with the meaning “will,” or “purpose,” a definition it shares with the Canaanite pânu of the Amarna Letters (see Vol. I, pp. 105, 106). Hence here and in certain other passages (Ps. 21:9, where it is translated “anger”; Ps. 80:16, where it is translated “countenance”; and Ps. 82:2, where it is translated “persons”) paneh should possibly be rendered “will.” Such a translation would make the text read, “Let the nations be judged according to thy will.”

20. Fear. Heb. morah, the consonants of which represent the word for “teacher.” The LXX and the Syriac follow this reading. Others regard morah a misspelling for mora’, “fear” (KJV, RSV); still others a misspelling for me’erah, a “curse,” which yields the translation “place a curse upon them.”

Men. Heb. ’enosh, the same word as in v. 19. The poem closes with emphasis on the idea of man’s frailty in the sight of the Judge of all the earth.

Selah. See p. 629.

1. Afar off. The psalm begins with the dramatic picture of God’s apparent indifference to the psalmist’s trouble at the very time when His interposition should be most expected.

2. Pride. Verses 2-11 present in formidable array a catalogue of the enemies’ characteristics.

Persecute. Heb. dalaq, translated “hotly pursued” in Gen. 31:36 and “pursued” in Lam. 4:19. The second clause of the verse is a plea that justice may be done (see on Ps. 7:15, 16). The extended plea for God’s intervention begins in v. 12.

3. His heart’s desire. He boasts of the evil desires of his heart. He boasts that he gets all he desires.

Blesseth the covetous. It is difficult to translate the Hebrew of this verse. The RSV renders this line, “the man greedy for gain curses and renounces the Lord.” The word for “blesseth” occasionally means “to curse” (see on Job 1:5), but it is doubtful whether it has that meaning here. The word translated “covetous” comes from the Hebrew root meaning “to cut off,” hence “to make a large profit.” Jesus warned, “Beware of covetousness” (Luke 12:15). We tend to place emphasis on the sins of the flesh, forgetting that the acquisitive instinct may become as evil or perverted and unrestrained as carnal lust. Covetousness is idolatry (Col. 3:5; cf. Ex. 20:17). The evil man’s contempt for God is shown in the following verses.

4. Countenance. Pride shows on the face.

God is not in all his thoughts. Literally, “nothingness of God, all his thoughts.” The RSV translates the clause “all his thoughts are, ‘There is no God.’” The idea here expressed is not necessarily that the wicked denies the existence of God, but that he does not take God into his reckoning. However, today it is true that the wicked tries to make himself believe that there is no God. Constant self-assertion of the idea practically makes him an atheist, although it is to be doubted whether it is really possible for any man to be an absolute atheist. The wicked man acts as if there were no God, thus practically denying His existence. Verse 11 shows that he has some thoughts of God.

5. Are always grievous. The Hebrew verb may also mean “to endure.” Because of his success in evildoing, the wicked imagines that his success will continue so, and that he may carry on his nefarious work with impunity. Too often those who observe him think the same (see Job 12:6; Jer. 12:1). This is one of the great problems discussed by OT writers.

Far above. He thinks that God is too remote to be concerned about punishing him.

7. Under his tongue. That is, ready to be spoken. The psalmist now proceeds to name the open acts of the wicked.

Vanity. Or, “wickedness.”

8. Villages. These may refer to unwalled settlements, as houses and farm buildings erected around an open place; or the camps of nomadic tribes open to attack (see Lev. 25:31). The wicked lurk near such places to rob and harry the hapless person who enters or leaves.

9. As a lion. The wicked man conceals his purposes and springs suddenly upon his victim when there is no hope of escape.

Net. The figure changes to that of a hunter, laying his snare, springing his net suddenly upon his wretched victim. This tendency to shift suddenly from image to image is a characteristic feature of Hebrew literature.

11. He hath said. The wicked man acts as if God takes no notice of him (see on v. 4). The recognition that God sees should be one of man’s strongest guards against evil. Verses 1-11 do not follow with regularity the acrostic pattern begun in Ps. 9. Verses 12-18 pick up the last four letters of the alphabet.

12. Forget. This word catches up the idea, “hath forgotten,” of v. 11. With v. 12 the complaint of vs. 1-11 gives way to a note of thanksgiving, triumph, and quiet confidence in God.

13. Wherefore? Contending for God’s honor as judge, the psalmist entreats the Lord to answer the proud boasting of the wicked (see on Ps. 7:15, 16).

Wilt not require it. The belief that there will be no final reckoning accounts for much of the evil in the world. The conviction that the judgment day will come, in which God will preside as judge, is in itself a deterrent to evil.

14. Thou hast seen. The arrogant belief of the wicked man, who denies God’s observation of man’s evil ways, is stoutly denied by the psalmist. Therefore, the poor man may safely leave his cause to God, in full assurance that justice will be done.

Fatherless. Symbolic of those who fall an easy prey to the rapacious, and therefore need God’s help. The word appears in this symbolic use especially in Deuteronomy, Job, and Psalms.

15. Arm. By the figure of metonymy, a symbol of strength.

Till thou find none. Until not even God, in His divine scrutiny, can find any trace of evil. God is asked to punish crime so that it may not be repeated.

16. The Lord is King. As King, God must administer justice. He caused the overthrow of the heathen (Ps. 9); the wicked in Israel will also be punished. The verse is a clear example of antithetic parallelism (see p. 24).

17. Of the humble. The desire of the humble is to be freed from oppressions.

Prepare. Heb. kun, “to be firm,” “to be firmly established.”

18. Fatherless. See on v. 14.

Man. Heb. ’enosh (see on Ps. 8:4; 9:19).

Of the earth. There is a play on words, in the Hebrew the words for “oppress” and “earth” having two of their three consonants alike. Why should a creature of the earth trample on the rights of his fellows or assert superiority over his equals?

The psalm closes on a note of absolute confidence in God’s vindication of the oppressed. Faith counts the thing as done.

1. Trust. Heb. chasah, “seek refuge.” The psalm begins with an expression of absolute confidence, and closes (v. 7) in the same mood. The thought is interrupted in the middle of the verse.

How say ye? How can you give me this counsel when I put my trust in God? The counsel follows to the end of v. 3.

My soul. Or, “me” (see on Ps. 16:10).

Flee as a bird. Probably a proverb, used in warning a man to seek his only safety in flight. Who can find the little bird that seeks safety in the thickets and crannies of the rocks? The picture may have been very forceful to the Hebrews, who no doubt at times had taken refuge in caves. David lives serenely because he takes refuge in God. The idea is frequent in Psalms.

2. Privily. Literally, “in darkness,” hence secretly, treacherously, when the victim is off guard.

3. Foundations. These may here be thought of as the principles upon which good government rests: respect for truth and righteousness. If these are destroyed, what further can the righteous do? If the king and his counselors show contempt for that which they should uphold, collapse is inevitable. The righteous, helpless in such a case, can seek safety only in flight. But the psalmist does not accept such counsel. Verses 4-6 are his reply.

4. In heaven. Compare Hab. 2:20. Since God is in heaven, the psalmist has nothing to fear. The persecuted have a Protector to whom they can always appeal. The psalmist replies to his advisers with an unequivocal conviction. He knows his God.

His eyelids try. Although God is in heaven, He scrutinizes the actions of His children upon earth. God’s scrutiny should not alarm; in His love and justice He sees into the very heart of the truth. There is nothing incompatible about God’s being in heaven, yet concerned with his earthly creation (see Isa. 57:15).

5. Trieth the righteous. God tests all men, even the righteous, but when He approves the righteous, His care is assured.

Hateth. Because of His nature God finds evil hateful. Its existence in men is loathsome. The idea is expressed in human language, in which sin and the sinner are considered identical (see Isa. 1:14; see on Ps. 2:4).

6. Snares. Heb. pachim, “traps.” The translation “coals of fire and brimstone” (RSV) is obtained by an alteration of the Hebrew text, reading pachame for pachim. Such changes are mere conjecture. In this instance the LXX supports the Hebrew. There may be an allusion to the fate of Sodom and Gomorrah (Gen. 19:24, 28). Compare the destruction of the wicked at Christ’s coming (Luke 17:29, 30).

Cup. Figuratively, God holds out to the wicked a cup for them to drink. In ancient Greece punishment was often administered by requiring the victim to drink a poisonous draught. In Scripture the cup often represents the fate of the wicked (see Ps. 75:8; Rev. 14:10; 16:19).

7. Loveth righteousness. The righteous have nothing to fear; they may safely put their trust in God. Thus David resumes the thought begun in v. 1.

His countenance doth behold the upright. This statement may also be translated, “the upright shall behold His face” (see RSV). The godly will be admitted into the very presence of God (see on Ps. 4:6; see also 1 John 3:2; Rev. 22:4).

“Face to face shall I behold Him,

Far beyond the starry sky;

Face to face in all His glory,

I shall see Him by and by!”

It was this confidence in ultimate fellowship with God in heaven that supported the psalmist’s trust in God’s daily care.

1. Help, Lord. Or, “Save, Jehovah.” The answer to the psalmist’s prayer is given in v. 5.

Ceaseth. Like Elijah, the psalmist thinks that no one in the land but him is faithful to God (see 1 Kings 19:10; cf. Micah 7:2). “Faithful” is parallel in meaning to “godly.” For the moment, national degeneracy seems well-nigh universal, and the psalmist forgets the “remnant,” the “little flock,” to which he refers in vs. 5, 7. We should beware of overemphasizing the idea that the devout are always a small minority. Jesus declared, “Other sheep I have, which are not of this fold” (John 10:16). He has many faithful ones of whom we may know nothing. Compare God’s declaration to Elijah (1 Kings 19:18).

2. Vanity. Or, “falsehood.”

A double heart. Literally, “heart and a heart.” They think one thing and say another. No confidence can be placed in a person who has one heart to speak his words and another heart to conceal his purposes.

3. Proud things. Literally, “great things.” Verse 4 reports these proud sayings.

4. Tongue. They use speech to accomplish their evil purposes. They arm themselves with lies and deceit. Instead of using open violence they depend upon their powers of persuasion, and use for ignoble purposes that gift which God designed should bring only blessing to mankind. “Of all the gifts we have received from God, none is capable of being a greater blessing than this [the gift of speech]” (COL 335). In this gift man should recognize one of his greatest responsibilities.

Our own. Literally, “with us”; on our side, as forces at our command.

Lord over us. To control our use of speech, so as to hold us responsible for the things that we say. Many who admit responsibility for their actions are unwilling to take any responsibility for their words. Such should heed the Saviour’s injunction (Matt. 12:37).

5. For. Or, “on account of,” “because of.” God now proceeds to answer the psalmist’s prayer.

Arise. When the proper time comes for God to intervene, after the oppressors have had sufficient opportunity to reveal their evil intentions, God asserts His divine judgment (see Ex. 2:24). The word “arise,” spoken of God’s coming to judgment to intervene on behalf of His suffering children, is frequent in the psalms (see Ps. 3:7; Ps. 9:19; 10:12).

Puffeth. Compare the use of the word in Ps. 10:5.

6. Pure words. This is a typical wisdom proverb. In contrast with the lies of the wicked referred to in vs. 2-4, the words of God are uttered without any mixture of falsehood.

As silver. The idea is that God’s words are perfectly pure, as if, like silver, they had been passed through the fire seven times. In common with its use in other Oriental languages, “seven” is a symbol of perfection, of completeness. O that men’s words might be like those of their Maker (see Prov. 10:20; 25:11).

7. Shalt keep them. Those referred to in v. 5, those who are persecuted by deceitful men. God will guard and defend His saints (see Ps. 37).

Preserve them. Literally, “preserve us, or “preserve him,” the two forms being identical in the Hebrew vowelless script. If the psalmist had the singular in mind he was placing distinct emphasis on the individual.

Generation. The psalmist here refers to the race of flatterers, oppressors, liars, that were so numerous as to give the impression conveyed in v. 1.

8. Men. Evildoers abound when those who rule over them are corrupt. Corruption penetrates from rulers to those who are ruled by them. In spite of this realistic close to the poem, the general tenor of the psalm is one of confidence that God will defend the innocent.

1. How long? In the midst of his troubles, the psalmist breaks out into this human cry. It seems to him that his troubles will never come to an end. This is the natural cry of the Christian who has suffered for a long time without murmuring and finally comes to the place that in his humanity he feels he can endure the suffering no longer. It is under such circumstances that a man may anticipate experiencing the satisfaction that the psalmist expresses at the close of this psalm (vs. 5, 6).

Luther is reported to have said: “Hope despairs and yet despair hopes.” The first phase of the psalmist’s trouble is his feeling that God has forgotten him (see Ps. 42:9; 44:24). In the rush of speech he cries, “Can this go on forever?” The phrase “how long” occurs four times in vs. 1, 2, introducing four phases of the psalmist’s trouble. The second phase is his feeling that God has hidden His face from him (see Ps. 30:7). We can have no greater blessing than the light of God’s countenance; when it appears to be withdrawn, we sink in despair. Compare the second clause of the Aaronic blessing, Num. 6:25.

2. Take counsel. Referring to the methods that the psalmist continues to devise in order to escape from his enemy, probably Saul. This is the third phase of his trouble: how long must he continue to plan, to no end but sorrow?

Sorrow. The burden and anxiety of a heart crushed by its own thinking.

Be exalted. This is the fourth phase of the psalmist’s trouble. The psalmist now turns from the cry of despair to prayer for relief. When we look out into the dark, then we need to look up into the light. Let us beware lest the soul’s anguish degenerate into impatience. It is not good to let our troubles take our entire attention. Analogously, Bunyan observes: “I perceive it to be an old trick of the devil to set a man athinking too much on his sins.”

3. Consider and hear. The “and” is not in the Hebrew. It is more emphatic to say, “Look, hear me.” In contrast to v. 1, the psalmist, although feeling that God has forgotten him, nevertheless calls Him “my God.”

Lighten mine eyes. “The eye is the light of the soul.” It reflects our inner feelings. Prayer is the soul’s telescope. It gives true insight.

Sleep of death. Literally, “sleep the death.” Death is frequently described as sleep (Job 3:13; 7:21; 14:12; Dan. 12:2; cf. John 11:11; 1 Thess. 4:13, 14).

4. Those that trouble. The psalmist enlarges his prayer to include deliverance from his enemies in general, not only from the one whose pursuit of him is the subject of the psalm. Prayer now gives way to trust.

5. I have trusted. Faithful prayer gains the victory over the depression of vs. 1, 2.

Salvation. The reference is primarily to the rescue from the present troubles.

6. I will sing. A heart full of praise must find expression. For the despairing “How long?” of vs. 1, 2, the psalmist exchanges a song of praise. Out of sadness through supplication he emerges singing. The golden thread of thanksgiving runs throughout the fabric of the psalms.

1. Fool. Heb. nabal, a person deficient either morally or intellectually, or both. The nabal here seems to be one who lacks wisdom, a knowledge of moral values, spiritual insight—one who is color blind to moral and religious values—one who is a materialist, judging values by size and power. The best commentary on the “fool” is the book of Proverbs.

There is no God. The fool may profess God for social and business purposes, but “in his heart” there is no room for a belief in God (see Rom. 1:20, 21).

None that doeth good. The picture is one of total depravity, emphasized by the following verses. Sections of vs. 1-3 are quoted by Paul to prove that both Jews and Gentiles are under sin (Rom. 3:10-12).

2. Looked down. A picture of God, contrary to the fool’s claims (v. 1), bending over the ramparts of heaven to scrutinize the activities of mortals (see Ps. 102:19). The world seems ripe for judgment, as in Noah’s time (see Gen. 6:12; cf. Gen. 11:5; 18:21).

3. Gone aside. That is, from the right path.

Become filthy. Heb. ’alach, related to an Arabic root used of milk turning sour. The root word is used elsewhere only in Job 15:16 and in the parallel of Ps. 53:3. Verse 3 parallels v. 1.

4. No knowledge. The question of this verse is put into the mouth of God. Is it possible that men are so low in understanding as to think that God can overlook their depravity and not punish them?

My people. The remnant, “the generation of the righteous,” of v. 5. The psalmist identifies himself with God’s people, his own family, his own friends.

Call not upon the Lord. They do not acknowledge God. Since they do not believe in Him, how can they call upon Him (see Rom. 10:14)? Verse 4 stands parallel to v. 2.

5. There. That is, at the place where they were in the midst of their evildoing. When God arises as a God of judgment, terror seizes them.

Generation of the righteous. God helps and protects those who are righteous in His sight. On “generation,” see Ps. 12:7; cf. Ps. 24:6; 73:15. In Ugaritic (see p. 618) the word thus translated also has the meaning “assemblage,” or “dwelling.” Such may be the meaning here.

6. Poor. The wicked, who do not believe in God, have derided, mocked the plans and purposes of the poor who trust Him.

7. Zion. See on Ps. 2:6. Zion is frequently spoken of as the dwelling of God, from which He rules as sovereign of the world.

Bringeth back the captivity. This phrase does not necessarily refer to a specific literal captivity. The Hebrews were often in a state of exile (see Judges), and this language came to be the common method of expressing a restoration from a condition of oppression or a low state of religious values (see Job 42:10; Eze. 16:53; Hosea 6:11; Amos 9:14).

Jacob. This name is frequently combined with “Israel” (see Ps. 78:21, 71; 105:23). “Jacob” is another name for the Hebrew people, occurring throughout the OT (see Isa. 2:3; Amos 7:2). On “Israel,” see on Gen. 32:28. Beginning with a picture of universal godlessness, the psalm closes with a protestation of hope in ultimate salvation for Israel.

1. Lord. The psalm begins with the idea of God as host. What kind of guests does God want in His house? Eleven particulars are given in answer to the question (see Ps. 24:3-5; Isa. 33:13-16; Zech. 8:16, 17).

Abide. Literally, “sojourn.” The word means, not staying, but sojourning only for a little while, as a guest.

Dwell. The second half of the verse carries the temporary idea over into that of permanence. What guest is qualified to become a permanent part of God’s household?

Thy holy hill. See on Ps. 2:6. The elevation suggested by the phrase implies the elevation of the perfect character above the low places of ordinary character. The character pleasing to God and man must climb above the commonplace.

2. Walketh uprightly. Verses 2-5 answer the parallel questions of v. 1 in specific instances; first, positively (v. 2); then negatively (vs. 3-5). The Heb. tamim, translated “uprightly,” means “complete,” “whole,” “without defect.” God bade Abraham, one of the ideal characters of the OT, to be tamim (Gen. 17:1). God holds the same high goal before the Christian (Matt. 5:48), and promises aid for the realization of the goal (see Ed 18, 19).

Worketh righteousness. See 1 John 3:6-10.

In his heart. The true Christian is absolutely sincere in the language he uses. His religion has its seat in his heart and speaks truthfully from his lips (see Prov. 4:23).

This verse is a general answer to the question of v. 1. The answer lies, not in forms and ceremonies, but in character demonstrated in noble action.

3. Backbiteth. Heb. ragal, “to slander.” Compare James 3:2-11. Jewish tradition considered the slanderer as one who denied the existence of God. The Talmud says: “I [God] and he [the slanderer] cannot dwell together in the world.”

Nor doeth evil. He does no harm to his neighbor. “Neighbor” may refer to anyone with whom we have to do.

Taketh up a reproach. He does not originate a reproach against his neighbor, he is slow to believe evil about him, and he refuses to spread abroad accusations against his character. He lives according to the golden rule (Lev. 19:18; Matt. 7:12). This verse gives three specific instances in the negative following the positive generalizations of v. 2.

4. Contemned. Meaning “despised”; not to be confused with “condemned,” meaning “convicted of guilt.” The ideal man properly evaluates others, reading their true nature. He does not whitewash evil. While he does not take up evil falsely against a man (v. 3), he is disposed to do justice to all. He is level-headed in his judgments. “What a revolution would be created in any society by the carrying out of such principles!” (Davison).

He honoureth. Irrespective of rank or color or other conditions that distinguish men, he honors the true followers of God. He places real religion in a fellow man above the accidents of birth or position.

Fear. Heb. yara’, “show reverence for.” This “fear” is the beginning of wisdom (Ps. 111:10; Prov. 9:10).

To his own hurt. When he has made a promise or has entered into a contract that may turn out to his own hurt, he still remains true to his pledged word. “His word is as good as his bond.”

5. Usury. Heb. neshek, “interest,” but not unlawful or excessive interest, that is, “usury,” as we would say. The Hebrews were forbidden to take interest of the poor, especially poor Israelites (Ex. 22:25; Lev. 25:35-37; Deut. 23:19), but were allowed to take interest of strangers (see Deut. 23:20). This distinction appears to have been drawn because the Hebrews were regarded as brethren in a nation. It would be unbrotherly to charge a brother interest. Obedience to this ethical ideal constitutes a high level of character.

Nor taketh reward. That is, he does not accept bribes. He does not enrich himself at the expense of the unfortunate. Taking a bribe is forbidden (see Ex. 23:8; Deut. 16:19; cf. Prov. 17:23). Good government exists only where there is impartial justice. Bribery destroys good government.

Never be moved. This is the answer, in brief finality, to the questions of v. 1. The man who has the traits of character exhibited in vs. 2-5 is fit to be the guest of God. Standing on a sure foundation, he can “never be moved.” “How firm a foundation!” (see Matt. 7:24, 25; cf. Ps. 16:8).

Such are the qualities of the true Christian in the sight of God and man.

1. Preserve me. The psalm begins with an earnest, trustful prayer. The psalmist is not crying for help in time of danger. He simply prays for continued care.

Put my trust. Or, “take refuge.”

2. O my soul. The phrase does not appear in the Hebrew. It is inserted because in the Hebrew the verb for “thou hast said” is feminine. If the verb form is correct, “feminine of address” must be understood. However, several Hebrew manuscripts, supported by the LXX, have the verb in the first person, thus permitting the simple translation, “I said to the Lord,” etc.

My Lord. The Hebrew word used here is not Yahweh, but ’Adonai, “my Master” (see Vol. I, p. 35).

My goodness extendeth not to thee. Literally, “my good not upon thee.” The meaning of the Hebrew phrase thus translated is not clear. The RSV translation, “I have no good apart from thee,” is based on the interpretive translation of the Targums and Jerome. Perhaps the psalmist meant, “God is the source of all my good, and therefore the only object of my trust and devotion.”

3. Saints. Heb. qedoshim, literally, “holy ones.” Holiness is godlikeness (see Lev. 19:2). God’s people, obedient to His law and wearing the robe of Christ’s righteousness, should rejoice that God calls them His saints. David takes delight in associating with the saints. They are God’s excellent men—God’s true nobility. Love to God is the surest bond of unity among God’s people (see Ps. 55:14; 133).

4. Sorrows. Those who choose another god than Jehovah will have continued sorrow, whereas the psalmist receives only good from the one true God.

Drink offerings of blood. Whereas wine was used as a “drink offering” in the worship of Jehovah (Ex. 29:40; Num. 15:5, 7), this phrase seems to imply that the blood of animals was used for a similar purpose by the heathen. To the Hebrew this was a repulsive idea (see Gen. 9:4; Lev. 3:17; 7:26). David would have no part whatsoever in the worship of heathen gods. He would not even soil his lips by mentioning their names.

5. Inheritance. Compare Num. 18:20. In the same manner that God was the inheritance of Levi rather than land, when the land of Canaan was allotted to the tribes, so the psalmist maintains that God is his inheritance. Well may the Christian thus place his trust in God. Let our prayer be: “None on earth but Thee.”

My cup. My lot or condition in life (see Ps. 11:6). In Ugaritic literature (see p. 618) “cup” has the meaning “fate,” or “destiny.” The psalmist’s thirst finds satisfaction only in God.

Maintainest. Probably from the Heb. tamak, “to hold fast.”

My lot. Compare Num. 26:55. The psalmist may have had in mind the apportioning of the land of Canaan by lot.

6. Lines. Heb. chabalim, “lengths of rope for measuring and allotting a field.” Since God had chosen the psalmist’s portion, it was the choicest.

Goodly heritage. The “inheritance” of v. 5. This realization causes the psalmist to break out into the thanksgiving of the following verses.

7. Reins. See on Ps. 7:9. The inmost feelings tell of God.

In the night. In the quiet of the night God speaks to man’s heart with peculiar sweetness (see Ps. 4:4).

8. I have set. Peter interprets vs. 8-10 and Paul v. 10 as prophetic of the resurrection of Christ in the flesh (Acts 2:25-31; 13:35-37). As such, this part of the psalm is definitely Messianic. In Christ’s deliverance from the tomb and in His resurrection the full meaning of these verses became clear. On the resurrection of Jesus, see Luke 24:39; John 20:27.

Always before me. In David’s eyes, God was no mere abstraction, but a Person actually at his side. Enoch walked with God (Gen. 5:22; see 5T 596; 8T 329-331). Moses kept a vision of God before him (see 5T 652). We need a consciousness of the constant presence of God. Not only will a sense of God’s presence be a deterrent to sinning, but it will gladden the heart, brighten the life, and give meaning to circumstances.

At my right hand. The phrase, applied both to man and to God, is especially common in Psalms. The position is one of honor and dignity, defense and protection. Here the latter is intended.

Shall not be moved. See Ps. 15:5. The Christian may well rejoice because he is standing on the Rock of Ages.

9. Glory. Heb. kabod, “honor,” “reputation.” The LXX reads “tongue,” which is also the reading of Acts 2:26. David is the most exuberant of singers. Every fiber of his being praises God. His life on earth is a foretaste of his life to come, in heaven. “The melody of praise is the atmosphere of heaven” (Ed 161).

Rest. Heb. shakan, “settle down,” “dwell,” “settle down to abide.”

10. Leave. Heb. ‘azab, “abandon.” The sentence reads literally, “Thou wilt not abandon my soul to she’ol.”

Soul. Heb. nephesh, a word occurring 755 times in the OT, 144 times in the psalms, most frequently translated “soul.” This translation is unfortunate, for “soul” conveys to many English readers ideas that do not properly belong to nephesh. A brief analysis of the Hebrew word will help to clarify what the Bible writers meant when they used this word.

Nephesh comes from the root naphash, a verb occurring only three times in the OT (Ex. 23:12; 31:17; 2 Sam. 16:14), each time meaning “to revive oneself” or “to refresh oneself.” The verb seems to go back to the basic meaning of breathing.

A definition for nephesh may be derived from the Bible account of the creation of man (Gen. 2:7). The record declares that when God gave life to the body He had formed, the man literally “became a soul of life.” The “soul” had not previously existed, but came into existence at the creation of Adam. A new soul comes into existence every time a child is born. Each birth represents a new unit of life uniquely different and separate from other similar units. The new unit can never merge into another unit. It will always be itself. There may be countless individuals like it but none that is actually that unit. This uniqueness of individuality seems to be the idea emphasized in the Hebrew term nephesh.

Nephesh is applied not only to men but also to animals. The clause, “let the waters bring forth abundantly the moving creature that hath life” (Gen. 1:20), is literally, “let the waters swarm swarms of souls of life [individuals of life].” Beasts and fowl are called “living creatures” literally, “souls of life,” better, “individuals of life” (Gen. 2:19). Hence animals as well as human beings are “souls.”

This basic idea of “soul” being the individual rather than a constituent part of the individual, seems to underlie the various occurrences of nephesh. It is therefore better to say a certain person or a certain animal is a soul than to say he or it has a soul.

From the basic idea of a nephesh being an individual, or a person, springs the idiomatic use of nephesh for the personal pronoun. Expressions like “my soul” are idiomatic for “I,” “me”; “thy soul” for “you”; “their soul” for “they,” “them.”

Since each new nephesh represents a new unit of life, nephesh is often used synonymously with “life”. In 119 instances the KJV translates nephesh by “life,” and there are other instances where “life” would have been a more accurate translation (see on 1 Kings 17:21).

The majority of the occurrences of nephesh may be appropriately translated by “person,” “individual,” “life,” or by the appropriate personal pronoun. “The souls that they had gotten in Haran” (Gen. 12:5) is simply “the persons that they had gotten in Haran.” “My soul shall live because of thee” (Gen. 12:13) is simply, “I shall live because of thee.” “That soul shall be cut off” (Lev. 19:8) is simply, “he shall be cut off.”

Hell. Heb. she’ol, the figurative dwelling place of the dead, where those who have departed from this life are represented as sleeping together (see on Prov. 15:11). See the fulfillment of this prediction in the resurrection of Christ (Acts 2:25-31). On principles of OT prophetic interpretation, see on Deut. 18:15.

Holy One. Heb. chasid, frequently translated “saint” (see Ps. 30:4; 31:23; 50:5; 79:2; etc.; see Additional Note on Ps. 36).

Corruption. Heb. shachath. “Pit,” as the word is frequently translated (Job 33:18, 24, 28, 30; etc.); shachath is also translated “ditch” (Job 9:31), “corruption” (Job 17:14), “grave” (Job 33:22), “destruction” (Ps. 55:23).

11. Shew me. Literally, “cause me to know.”

Path of life. The path that leads to life.

Fulness of joy. Enough and more than enough to satisfy God’s child (see Eph. 3:20).

At thy right hand. Or, “in Thy right [hand].” God’s hand is full, ready to bestow eternal pleasures upon His child. This store of pleasure will never be exhausted. It is coeternal with the Infinite (see 1 Cor. 2:9; GC 674-678; Ed 301-309).

This psalm is a beautiful expression of the soul’s choice of God, its delight in Him, its repudiation of other gods, its comfort in the lot that God assigns, and its calm assurance of His help now and forever.

1. The right. Or, “justice.” Since David is confident that right is on his side, he can ask God for help.

Cry. Heb. rinnah, used both of a cry of joy (Isa. 14:7; 35:10; 44:23; etc.) and of a cry of entreaty (1 Kings 8:28; Isa. 43:14; Jer. 7:16).

Feigned lips. Literally, “lips of deceit.”

2. Sentence. David appeals to God to vindicate him against his enemies.

Things that are equal. Or, “uprightness.” As a fair judge, God discerns equity in all men, saints and sinners.

3. Proved. Or, “tried,” “tested.” Here David maintains that God has tested him and found him innocent.

In the night. Under cover of night, men plot evil (see Ps. 36:4).

Tried. Heb. ṣaraph, “to refine,” “to melt,” “to smelt,” as metal is purified in the fire.

Mouth. See James 3:2. David’s resolution influenced both thought and deed.

4. The word of thy lips. Not by his own strength, but by heeding God’s Word, David had kept himself from sin (see Ps. 119:9).

5. Thy paths. In contrast to the “paths of the destroyer” (v. 4).

Slip not. Or, “be caused to totter.” When we find ourselves in a plight such as the psalmist’s, it is well to pray that we may be “stedfast, unmoveable” (1 Cor. 15:58). One cherished sin may set us sliding (see PP 452). Only pure principles can hold us (see 5T 397).

6. Thou wilt hear. In complete faith, David continues his prayer. He knows that God hears.

Speech. Oral, not mental, prayer. The earnestness of this prayer is proof that the former part of the psalm is not a mere self-righteous boast.

7. Shew thy marvellous lovingkindness. Or, “make thy favors distinguished.”

O thou that savest. It is impossible to read the psalms without feeling the presence of the Saviour in the psalmist’s prayers (see Ps. 106:21; cf. Isa. 19:20; 49:26). David knew his Redeemer.

8. Apple of the eye. Heb. ’ishon, literally, “a little man.” The term is applied to the pupil of the eye, probably because, as in a mirror, one sees a tiny image of himself. The prayer is that God will guard the psalmist as a man protects his eyesight. Compare a similar figure in Deut. 32:10 and Prov. 7:2.

Shadow of thy wings. This phrase, common in the psalms, suggests a mother bird protecting her young. Compare a similar figure in Deut. 32:11, 12 and Matt. 23:37.

10. Fat. Heb. cheleb, probably originally the fat of the midriff, from a conjectural root chalab, “to cover.” From this some have assumed that chalab here represents the seat of the emotions. Hence the RSV translation, “they close their hearts to pity.” Self-indulgence hardens men’s feelings, making them indifferent to human suffering.

11. They have set. The clause reads, literally, “their eyes they set to cast in the earth.” A parallel may be seen in Saul and his companions, who, like men hunting their prey, kept their eyes closely directed along the paths that David and his companions had taken.

12. Like as a lion. The psalmist’s pursuers were, like lions, ready to spring upon their prey (see on Ps. 10:8, 9). The verse is a significant instance of synonymous parallelism, the second half repeating and embellishing the thought of the first half.

13. Disappoint him. Rather, “confront him.”

Cast him down. Literally, “cause him to bow down.”

Soul. See on Ps. 16:10.

Which is thy sword. The grammatical construction allows the translation “with thy sword.”

14. Which are thy hand. The grammatical construction allows the translation “by the hand.”

In this life. Such men find the end of their existence in material gratification. Sensual enjoyment is the height of their ambition and their only hope of reward (see Luke 6:24; 16:25). Therefore they make everything subordinate to their present interests, and leave God entirely out of their reckoning.

Fillest with thy hid treasure. With respect to the object for which they live, the wicked are successful. They live only for this world, and are prosperous in the things of this world. The future life is not in their thinking. They have forfeited eternal satisfaction for merely temporal gratification. Herein lies a partial answer to one of the deepest questions of philosophy: “Why do the wicked prosper?” Their prosperity is but for the moment of this fleeting life; it is therefore inconsequential compared with the eternal prosperity of the righteous.

Children. The Oriental considered children a blessing—the greater the number, the greater the blessing (see Ps. 127:3-5). Contrariwise, there could be no greater misfortune than to have no children (see Gen. 30:1).

Rest of their substance. They have enough for themselves, and to leave as an inheritance for their children. For a picture of worldly prosperity, see Job 21:7-11.

15. As for me. In sharp contrast to the worlding. Instead of envying the transient pleasures of the wicked, the psalmist longs for the joy of seeing God face to face (see on Ps. 16:10, 11; see also on Ps. 13:1). Fellowship with God, communion with the Creator, is the highest satisfaction of the devout soul. To be like God in moral nature is man’s loftiest hope (see 1 John 3:2). The elements of 1 John 3:2 are found in Ps. 17:15—supreme satisfaction, great transformation, enlarged vision (see Matt. 5:8; Rom. 8:29; Phil. 3:21; Rev. 22:4). By this statement the psalmist provides indisputable proof that he believes in the doctrine of the resurrection of the dead and the reality of the future life.

1. I will love. Heb. racham, denoting deep and fervent affection. Elsewhere racham is not used of man’s love to God, but frequently of God’s love to man. The statement is a fitting introduction to this triumphant psalm of rejoicing. This verse does not appear in 2 Sam. 22. Compare Ps. 116:1-4.

Strength. God was the source of the psalmist’s strength (see Ps. 27:1; 28:8).

2. Rock. Heb. sela‘, “a mountain crag,” “a cliff.” David had once found refuge in such a crag when chased by Saul (see 1 Sam. 23:25). Here he applies the word to God, the sure refuge.

Fortress. Heb. meṣudah, “a place difficult to approach,” or, “a stronghold” (see 1 Sam. 22:4).

Strength. Heb. ṣur, “a large rock,” used descriptively of God five times in Deut. 32 (vs. 4, 15, 18, 30, 31).

Buckler. Heb. magen, translated “shield” in Ps. 3:3 and in the parallel passage of 2 Sam. 22:3.

Horn. A symbol of strength (see Deut. 33:17).

High tower. 2 Sam. 22:3 adds “my saviour; thou savest me from violence.” By this galaxy of figures, taken from the ceaseless struggles of his life, David endeavors to portray all that God has been to him in his earthly pilgrimage. For similar profusion of imagery in addressing God, see Ps. 31:1-3; 71:1-7. David is exuberant in his praise.

4. Sorrows. Heb. chabalim, “ropes,” “cords.” 2 Sam. 22:5 has “waves.”

Of death. David said to Jonathan: “There is but a step between me and death” (1 Sam. 20:3).

Ungodly men. Heb. beliyya‘al, meaning “worthlessness,” but frequently translated “Belial.” “Sons of Belial” is a common Biblical phrase denoting men of base character who resort to violence (see on Judges 19:22; 1 Sam. 2:12).

5. Sorrows. Heb. chabalim, “cords” as in v. 4.

Hell. Heb. she’ol. See on Ps. 16:10; Prov. 15:11.

Snares. Heb. moqshim, “bird traps.”

Prevented. Heb. qadam, “confronted,” the original meaning of our English word (from the Latin: prae, “before,” and venio, “come”).

6. Temple. Heaven (see Ps. 11:4).

Into his ears. God heard his cry.

7. The earth shook. The divine intervention, in answer to David’s prayer, is depicted in a magnificent description of an upheaval of nature, the details of which were doubtless taken from the psalmist’s recollection of many a tempest that he had seen in the dangerous periods of his life. In its wealth of furious imagery, resting heavily upon the imagery of the deliverance at the Red Sea and the giving of the law at Sinai, this description is one of the most sublime in literature. Compare Ex. 19:16-18; Ps. 144:5-7; Hab. 3:3-6, but note that the image is nowhere so fully carried out as in Ps. 18. The description begins with the earthquake, continues with lightning, clouds, wind, and darkness, and concludes with the full outburst of storm, in the midst of which Jehovah is revealed in all His glory and power to discomfit His enemies and save His trusting servant. As God showed the greatness of His power in the cataclysms of nature, so He came down in the fullness of His strength to intervene in the time of His servant’s peril.

Wroth. See on Ps. 2:4.

8. Smoke. The smoke, fire, and coals describe the clouds and lightning. One should not endeavor to shape these figures into a concrete form as if God appeared in a visible way. Rather, the poet’s aim is vividly to impress men with a profound sense of awe, as if in the presence of the Omnipotent (see Ps. 74:1; 97:2; 140:10; cf. Hab. 3:5).

9. Came down. God seemed to come down in the storm, to investigate and execute judgment (see Gen. 11:5; 18:21).

Darkness. See Deut. 4:11; 1 Kings 8:12.

10. Cherub. Cherubim guarded the entrance to Eden (see on Gen. 3:24), and figures of them overshadowed the mercy seat (Ex. 25:18).

Wings of the wind. An expression denoting great rapidity.

11. Dark waters. Literally, “darkness of waters.” Black clouds presaging a heavy rainfall.

Thick clouds of the skies. The phrase might be paraphrased “clouds of clouds,” as if to suggest different kinds of clouds rolled together, inrolling and piled on one another—all constituting the pavilion of God.

12. At the brightness. When the lightning played, the clouds seemed to vanish and the whole sky seemed to be afire.

13. In the heavens. The preposition “in,” Heb. be, should here be translated “from,” according to a usage demonstrated in Ugaritic literature (see pp. 618, 619).

Gave his voice. The thunder represents the voice of God, as suggested in the parallel structure of the verse (see Ps. 29, especially v. 3; cf. Job 40:9).

Hail stones and coals of fire. Repeated from v. 12, as if, by repetition, to emphasize the awful impression.

14. Arrows. Lightnings, as indicated by the parallelism of the verse.

Them. Probably refers to the enemies of the psalmist, as the first intrusion of the human element in the awful description, recalling us for an instant to the theme of the poem.

15. Channels. Compare the picture in Ex. 15:8.

16. He sent from above. All the manifestations of divine intervention came from God.

He drew me out. The Hebrew verb here employed is used of the rescue of Moses and is probably the root of Moses’ name (see on Ex. 2:10). Possibly David thus likened his experience in being delivered from his enemies to that of Moses’ rescue by the hand of Pharaoh’s daughter. He is pulled like a drowning man from the waters.

Many waters. Here the poet probably reverts to the image of v. 4, where he portrayed himself as terrorized by “the floods of ungodly men.” Waters are often used as the symbol of danger (see Ps. 32:6).

17. Enemy. Saul. In the same breath the psalmist includes Saul’s supporters who joined in the pursuit.

18. Prevented. See on v. 5.

Stay. Heb. mish‘an, “support.” A closely related word, mish‘eneth, is translated “staff” in Ps. 23:4 (see comment there).

19. A large place. In place of being hemmed in by his enemies, David has ample room to move about unhampered (see on Ps. 4:1).

He delighted in me. The first hint of the reason for the psalmist’s deliverance. The thought is expanded in vs. 20-30.

20. According to my righteousness. God intervened because David did not deserve the treatment he was receiving at the hands of Saul and his other enemies. God rewards and recompenses according to His eternal law. Verses 20-30 enlarge on the reason for God’s delivering David.

22. Before me. David maintains that he kept God’s law always before him and regulated his conduct according to its demands (see Ps. 119:97; see on Ps. 1:2; cf. Deut. 6:6-9; 11:18-21).

23. Upright. Heb. tamim, “complete,” “perfect.” See on Ps. 15:2, where the same word is translated “uprightly.” In Job 1:1 a related word, tam, is rendered “perfect.” Although a very strong assertion, David seems, in the light of v. 22, to mean that he endeavors to avoid all known sin. Consider David’s testimony of himself (1 Sam. 26:23, 24), God’s testimony (1 Kings 14:8), and the testimony of the historian (1 Kings 15:5). For David’s claim to innocence from known sin to be true, the psalm must have been written before his sin with Bath-sheba and his crime of ordering the death of Uriah.

24. According to my righteousness. This verse is almost a repetition of v. 20.

25. With the merciful. Verses 25, 26 exhibit the characteristics of proverbs. They express the generalization that the eternal God deals with men according to their character. God’s “attitude towards men is and must be conditioned by their attitude toward Him” (Kirkpatrick). With God sin never goes unpunished (see Matt. 18:35).

26. Froward. The crooked, the perverse (the word is not “forward”).

27. High looks. Pride paves the way to destruction (see Ps. 101:5; Prov. 6:16, 17). The equivalent of this part of the verse in 2 Sam. 22:28 is “thine eyes are upon the haughty, that thou mayest bring them down.”

29. Troop. See on 2 Sam. 22:30.

Leaped over a wall. See on 2 Sam. 22:30.

30. Perfect. What God does is right (see Deut. 32:4).

Tried. Refined, like metal; tested (see on Ps. 12:6).

Buckler. See on Ps. 3:3; 18:2. God protects those who trust in Him. No others have the right to claim His protection.

31. Who is God? Beginning with this verse David dwells on the victories and successes that God had given him. The thought is continued through v. 45. The question, “Who is God?” is not a question of unbelief but a rhetorical question implying the reality of Israel’s God as compared with the false gods of the heathen about them.

Rock. Heb. ṣur, the word translated “strength” in v. 2 (see comments there).

33. Like hinds’ feet. Hinds are noted for speed and sure-footedness (see on 2 Sam. 22:34).

34. Teacheth my hands to war. See on 2 Sam. 22:35. On the general problem of Israel’s engaging in war see Additional Note on Joshua 6, Vol. II, pp. 199-204.

A bow of steel. Literally, “a bow of bronze.” This type of bow is mentioned also in Job 20:24. God gave David extraordinary strength.

35. Shield. More effective than the bow of steel (v. 34) is the protection of the shield of God. David recognizes the importance of the union of human and divine effort. God arms His servant with material means of protection and then gives him support as he employs these means. We are reminded of the old Puritan counsel: “Trust in God and keep your powder dry.” David cannot know defeat when God’s right hand supports him as he holds the bow.

Gentleness. Heb. ‘anawah, literally, “humility.” This characteristic found its supreme expression in the incarnation and the death on the cross (Phil. 2:7, 8). “The King of glory stooped low to take humanity” (DA 43). Man never climbs higher and nearer God than when he stoops in humility. This is true greatness.

36. Enlarged my steps. Compare v. 19.

Slip. See Ps. 17:5; cf. Prov. 4:12. It is important to have a firm hold when grappling with an enemy.

37. Pursued. Compare Ex. 15:9. The verbs in vs. 37 and 38 are in the imperfect tense, permitting a translation into the English present. The pictures thus become graphic: “I pursue …” etc. The succession of actions in vs. 37-45 gives an impression of complete victory. Because of God’s intervention, the enemy is finally and fully overthrown.

38. Wounded. Heb. machas, which, according to Ugaritic (see pp. 618, 619), may also mean “to smite,” “to smash.”

41. Even unto the Lord. As a last resort, they cried to Israel’s God. Men appeal to everything else before they appeal to God. Since such an appeal springs from terror and does not come from a sincere heart, it cannot be heard.

42. Beat them small. The enemy is entirely crushed (see 2 Kings 13:7) and thrown aside like refuse.

43. The head of the heathen. David was acknowledged to be the ranking king among the nations of that part of the world (2 Sam. 8). The leading position of Israel among the nations is more clearly seen in the descriptions of the kingdom inherited from David by his son Solomon (1 Kings 4:21, 24).

45. Fade away. Wither, like plants (see Isa. 40:7).

Close places. Fortified cities or fortresses. Other nations shall come trembling and surrender to David of their own choice, thus giving ultimate security to the kingdom and final deliverance from enemies. The victory is complete.

46. The Lord liveth. Verses 46-50 are a solemn ascription of praise and thanksgiving to Jehovah, who has brought David the victory (see PP 715, 716). In view of all that God has done, the psalmist has ample reason for affirming that there is a living God, in contrast with the lifeless gods of the heathen. God’s life is the source of man’s life.

Rock. Heb. ṣur (see on vs. 2, 31).

God of my salvation. A favorite phrase in the psalms (see Ps. 25:5; 27:9; 51:14; cf. Ps. 38:22; 88:1).

48. The violent man. Possibly Saul, but David may be speaking of his enemies in general.

49. Heathen. Heb. goyim, “nations” (see on Ps. 2:1; 9:59). The conquests of David exalted the name of Israel’s God before the nations.

This verse is quoted by Paul (Rom. 15:9) as proof that the salvation of God is for Gentile as well as Jew. Because of the failure of David’s descendants the predictions of vs. 49, 50 will see their fulfillment only in Christ’s spiritual kingdom, which shall never cease.

50. Deliverance. In the Hebrew the word is plural, referring to the many acts of salvation listed in the psalm.

To his king. The king chosen of God to rule over Israel, as was David, God’s anointed (see on Ps. 2:2).

His seed. On the eventual fulfillment of these promises in the life of Christ see on 2 Sam. 7:12-16.

1. Heavens. The material heavens as they appear to our eyes—the region of the sun, moon, and stars (see Gen. 1:1, 8, 9, 14, 16, 17, 20).

Glory. Wisdom, power, skill, benevolence—the things that constitute God’s glory. A glimpse at the open sky with the naked eye is sufficient to impress upon the beholder a sense of the glory of God. How much greater is that revelation when the heavens are scrutinized through modern high-powered telescopes.

God. Heb. ’El (see Vol. I, p. 171).

Firmament. Heb. raqia‘ (see on Gen. 1:6). The English word “firmament” comes from the Latin firmamentum, the Vulgate rendering of raqia‘. Firmamentum, literally, “a support”, corresponds to the Gk. stereoma, the LXX rendering of raqia‘. The translation, stereoma, may have come from the idea anciently held that the heavens are a solid, firm concave. By their splendor and order the heavens disprove evolution. They are not the work of chance, but the creation of God. Their beauty and arrangement argue God’s existence. Through them God may be discerned even by the heathen, “so that they are without excuse” (Rom. 1:19, 20). Through His created works, God speaks to heathen hearts (DA 638). This thought is amplified in vs. 2-4.

2. Day unto day. Each day passes on to the next day the story of God’s might. One is impressed with the endless continuance of the testimony: without pause or change the wonderful story goes on.

Uttereth. Literally, “cause to bubble forth.”

Night unto night. In the second half of the parallelism of this verse the idea of endlessness is emphasized. Concerning the orbs of the night sky, see on Ps. 8:3.

3. Where their voice is not heard. Rather, omit the supplied word “where.” The idea is that, despite the fact that the heavens have a language of their own (see vs. 1, 2), their voice is inaudible; it does not speak to the ear, but to the understanding heart. Addison sang:

“What though in solemn silence all

Move round this dark terrestrial ball? …

In reason’s ear they all rejoice

And utter forth a glorious voice.”

4. Line. Heb. qaw, “measuring line,” used to determine boundaries. The LXX has phthoggos, “sound,” or “speech,” perhaps reading qol instead of qaw; hence the RSV translation “voice.” If the first meaning is accepted, the line designates only the worldwide extent of the message of God’s creation. If the second meaning is accepted, as the parallelism of qaw with the Hebrew word translated “words” in the second part of the verse suggests, the inarticulate but clearly understood voice of v. 3 is emphasized. “To the Hebrew the world seemed filled with the music of a mighty orchestra, whose music was a kind of inarticulate Te Deum of praise to the Creator and Preserver of its life” (Baldwin). Paul quotes this verse in part to illustrate the worldwide progress of the gospel (Rom. 10:18).

Through. Heb. be, translated “to” in the following phrase. In both instances it should probably be rendered “from” in harmony with Ugaritic usage (see pp. 618, 619). The entire passage may be translated, “From all the earth comes forth their cry, from the end of the world their words.”

In them. In the heavens.

Tabernacle. Heb. ’ohel, “tent.” The psalmist here introduces the sun into his splendid picture of the heavens, not as an object of worship but as one of the things God has made. Figuratively, he personifies the sun as a splendid being passing the day in the tent in the sky that his Creator has provided. The last clause of v. 4 really belongs with v. 5. Compare Hab. 3:11.

5. Bridegroom. The figure of the sun coming out of his chamber like a bridegroom suggests the ultimate in vitality, brightness, and happiness (see Isa. 61:10; Isa. 62:5). The sun comes out of his chamber (beneath the horizon), where he spends the night, and bursts forth at dawn, lighting up his glorious “tabernacle.”

Strong man. The figure changes. As a “strong man” goes eagerly into the race, the sun rises at dawn to run the long day’s journey (see 1 Cor. 9:24-27).

6. Going forth. In poetic language David portrays the motion of the sun as it appears to him. He is not writing a merely scientific treatise. The verse attempts to describe the extent and completeness of the sun’s movements from dawn to evening.

Nothing hid. Although many things may be concealed from the light of the sun, its heat (the vital force from which the earth gets its life and energy) penetrates everywhere.

7. The law of the Lord. At this point David turns from his contemplation of nature, revealing in its grandeur, permanence, and purpose the glory of God, to the contemplation of the even clearer revelation of God in the law. Beautiful as the manifestations of God’s glory in the heavens may be; magnificent as the splendor of the sun, moon, and stars may appear; still more beautiful, more magnificent, is the picture of a character directed by God’s law. “The glory of God is most fully seen in a perfectly harmonious character” (Cheyne).

A change in the meter of the Hebrew lines is here introduced. The lines are longer than those of vs. 1-6, and, like the meter of Lamentations, each exhibits two parts, the first longer than the second, in the nature of a long crescendo in music followed by a shorter and more rapid decrescendo; for example, “The law of the Lord is perfect” (long), “converting the soul” (short). “The testimony of the Lord is sure” (long), “making wise the simple” (short). The impression is one of almost breathless haste, slowing down to a pause as the poem proclaims the joy and sweetness of the law and announces the fact that obedience brings a “great reward” (v. 11).

It would be difficult to find more nearly perfect examples of Hebrew parallelism than those of vs. 7-10. In both grammatical and logical structure the component parts of the parallel clauses of the several couplets are remarkably arranged. The KJV translation almost perfectly conveys to the English reader the beauty and order of the original Hebrew structure.

The following table shows the inclusiveness of thought in vs. 7-10:

Name for the law	Its nature	Its effects
law	perfect	converting
testimony	sure	making wise
statutes	right	rejoicing
commandment	pure	enlightening
fear	clean	[enduring]
judgments	true	[righteous]

Note the different terms used to describe the varied aspects of divine revelation and compare Ps. 119. Verses 7-10 appear in essence throughout Ps. 119.

“Law” is from the Heb. torah, meaning “teaching,” “instruction,” “direction” (see on Deut. 31:9; see also on Prov. 3:1). As the sun illuminates and gives life to the material earth, so the law lights and energizes the spiritual world. See also on Ps. 1:2.

“The Lord” is a translation of the Heb. Yahweh (see Vol. I, pp. 171, 172). In contrast with the title ’El used of the Deity in v. 1, the divine name Yahweh is used exclusively throughout the rest of the psalm (seven times).

Perfect. Compare Rom. 7:12.

Converting. From the Heb. shub, which also means “to restore” (translated “relieve,” Lam. 1:11, 16, 19). The law refreshes and invigorates.

Testimony. Heb. ‘eduth, frequently used of the Decalogue (see Ex. 25:16, 21, 22). ‘Eduth comes from ‘ud, “to bear witness.” The revelation of God is God’s witness or testimony, because it is His own affirmation concerning His nature, attributes, and consequent commands.

Sure. Heb. ’amen, from which word we get our “amen.” ’Amen means “to be faithful,” “to be lasting,” “to be firmly established.”

Simple. Heb. pethi, “the young, inexperienced; and easy to seduce.” The childlike spirit is the first essential to gaining wisdom (see Matt. 11:25).

In the modern synagogue service, the reader speaks Ps. 19:7, 8 as he unrolls the Torah during the Sabbath morning service.

8. Statutes. Heb. piqqudim, “orders,” “precepts.” The word occurs 24 times in the OT and is translated “precepts” in every instance except 3.

Rejoicing. God’s commands are not stern; clear consciences beget joy.

Commandment. Heb. miswah, from sawah, “to appoint,” “to give an order” (see Deut. 6:1; 7:11; Ps. 119:6, 10, 19, 21, 32, 35, 47, etc.).

Pure. Used of the heart (Ps. 24:4; Ps. 73:1), of man (Job 11:4), and of the sun (S. of Sol. 6:10). As the sun gives light to the world, so God’s commandments light man’s pathway in his search for truth.

9. Fear. Heb. yir’ah, “fear,” “terror,” as in Jonah 1:10; then “reverence,” or “holy fear,” as in Ps. 2:11; 5:7. In technical usage yir’ah becomes almost equivalent to “service,” or “worship.” Men may forsake the “fear of the Almighty” (Job 6:14). The “fear of the Lord” may be taught (Ps. 34:11). It is the “instruction of wisdom” (Prov. 15:33). The man who fears God will also respect and observe His precepts.

Clean. The worship of God is free from the defiling rites that characterized Canaanite religions.

Judgments. Rules of righteous administration. God has judged, determined His laws to be right (see Ex. 21:1; Ps. 9:7, 16; PP 364).

True. Literally, “truth.”

10. Fine gold. Heb. paz, “pure gold.” The idea expressed in the first use of the word “gold” is intensified. Gold is regarded as an article of great value among men, but spiritual riches gained through following God’s precepts are far superior to material wealth.

The honeycomb. Better, “the honey of [the] combs.” Honey is one of the sweetest of all natural substances and a delight to the taste. To the Hebrew it was a symbol of all that was pleasant to the palate. Even sweeter to the soul are God’s commandments. “O taste and see that the Lord is good” (Ps. 34:8). One could become sated with honey, but never with the joyful results of obedience to the will of God. To the psalmist God’s law was not burdensome, it was not a yoke.

11. Thy servant. In vs. 11-14 David applies the truths of the earlier part of the psalm to his own character and conduct.

12. Understand. Or, “discern.”

Errors. Heb. shegi’oth, a word occurring only here. The root is shaga’, which, like shagah, means “to err inadvertently.” In view of the far-reaching demands of God’s law, we are likely to make many mistakes of which we are unaware. These are the secret (literally, “hidden”) faults of the second half of the parallelism (see Ps. 139:23, 24). They may be hidden both from the one who sins and from the world. The psalmist prays for deliverance from “secret faults” (Ps. 19:12), “presumptuous sins” (v. 13), and sins of word and thought (v. 14). It has been observed that when we recognize sin in another, often our own dormant or hidden sin is irritating us.

13. Presumptuous sins. These are the sins committed when we know that we are doing wrong. They are contrasted with “errors,” “secret faults.”

Dominion. Compare Ps. 119:133; John 8:32, 36; Rom. 6:14; Gal. 5:1.

The great transgression. The Hebrew does not have the article.

14. Be acceptable. The psalm closes with a prayer that at once asks acceptance of the words and the thoughts that the psalmist has uttered, and constitutes his general petition for purity of word and thought in the experiences of every day. In the general aspect, the prayer is universal and as such is a model for all men.

Strength. Literally, “rock.” See on Ps. 18:1.

Redeemer. Heb. go’el, “deliver” (see on Ruth 2:20). God is my Redeemer, delivering me from the power and guilt of sin (see Ps. 78:35; Isa. 14; 41:14; 43; etc.).

1. The Lord hear thee. Verses 1-5 constitute the prayer of intercession for the king as he is about to go forth to battle. They were probably chanted while the smoke of the sacrifice ascended heavenward.

Trouble. Heb. sarah, “distress,” “narrowness.”

Name. God’s actual name is represented by the Hebrew characters YHWH, transliterated with the vowel points Yahweh (see Ex. 6:3). The word is believed to be from the root hayah, which means “to be,” or, “to become.” On the basis of ancient Phoenician usage the form Yahweh has been understood to represent a verb form that may be translated “the Causer to be,” or, “the Sustainer.” The name Yahweh therefore designates God as the first cause of existence. The name stands for all that the Deity represents. See further on Ps. 7:17.

God of Jacob. Probably an indirect reference to the experience of Gen. 35:3.

2. Strengthen. Literally, “support,” “uphold.”

Zion. See Ps. 2:6.

3. Offerings. Heb. minchoth, in the Levitical law referring to grain offerings (see on Lev. 2:1). In a more general sense minchah means “present” and is used of Abel’s offering (Gen. 4:3, 4), and of Jacob’s gift of appeasement (Gen. 32:13).

Burnt sacrifice. Heb. ‘olah, an offering in which the victim was completely burned (see Vol. I, p. 698; see on Lev. 1:3).

Selah. See p. 629.

4. All thy counsel. The people pray that all the king’s plans and the measures he takes in war may be successful.

5. Name. See on Ps. 7:17.

Set up our banners. In an acknowledgment of victory at the hands of God. This closes the general petition of the people.

6. Now know I. Verses 6-8 constitute the response of the king or perhaps of a Levite speaking alone. The change in pronoun from “thee” and “we” of vs. 1-5 to “I” is best explained in this way. What was hoped for in the petition of the congregation is now an established fact.

Anointed. See on Ps. 2:2.

Hear. Literally, “answer.”

His holy heaven. Literally, “heaven of his holiness.”

7. Chariots. War chariots, for transporting soldiers into battle and providing facilities for combat. Pharaoh trusted in chariots (Ex. 14:7). David’s northern enemies, the Syrians, were especially formidable because of their use of chariots and horsemen (see 1 Chron. 18:4; 19:18); his own troops seem to have consisted entirely of infantry. Later, Solomon developed a large standing army of chariots and cavalry (see 1 Kings 10:26-29). It was never God’s plan that His people should have to rely upon brute force for victory (see Deut. 17:16). This verse is a wonderful confession of faith in the right as against confidence in might.

8. They are brought down. The verbs in this verse may be regarded as being prophetic perfects, that is, in anticipation the king sees his enemies vanquished and describes the event as having already taken place. This verse is an instance of antithetic parallelism.

9. Save, Lord. The LXX translates this verse, “O Lord, save thy king: and hear us in the day we call upon thee.”

The translation of the KJV seems to correspond with the beginning of the psalm, and expresses complete confidence in the heavenly King. This verse was probably sung by the congregation in reply to the solo voice of vs. 6-8.

1. The king. Verses 1-7 express the gratitude of the congregation for the victory God has given the king. It is always becoming to make public recognition of answered prayer. The king is probably David. Here the expression ledawid, “by David,” or “for David” (see p. 616), should probably be translated “concerning David.”

In thy strength. The chariots and horses were powerless against God’s strength (see Ps. 20:7). The reversing of the order of ideas in the parallelism is a favorite rhetorical device: “joy … strength”; “salvation … rejoice.” God’s salvation had previously been anticipated (Ps. 20:5, 6, 9). Now it is realized. Ancient Jewish tradition regarded the psalm as Messianic, as is shown by the free translation of the Targum: “O Lord, in thy strength king Messiah shall rejoice.”

2. Desire. The prayer for the king (Ps. 20:4) has been answered. The phrase “heart’s desire” has become a part of the English vernacular. Answers to prayer may be expected when human desires correspond to God’s desires and when the will is subject to Him (see DA 668).

Withholden. “Denied.”

Selah. See p. 629.

3. Preventest. Literally, “confrontest.” See on Ps. 18:5. God showed His favor to the king by coming to meet him with blessings (see Deut. 28:2).

Crown. To be understood metaphorically, as God’s recognition of the king’s right to rule (see 2 Sam. 7:12-16).

4. For ever and ever. Compare the formula used in praying for the king (see 1 Kings 1:31; Neh. 2:3). The clause points to the unlimited continuation of the king’s dynasty.

6. Made him most blessed. Or, “set him to be blessings.” Abraham was thus “set” to be a blessing (see Gen. 12:2). God intended that the king—and every son of God—should be not only the receiver but the dispenser of blessings (see also Isa. 19:24; Eze. 34:26).

Glad with thy countenance. See on Ps. 4:6; 16:11.

7. Shall not be moved. See on Ps. 15:5; cf. Ps. 16:8.

8. All thine enemies. In vs. 8-12 the congregation addresses the king. In vs. 1-7 “thou” refers to God; in these verses “thou” means the king. The psalmist looks forward to complete victory over all enemies, even as the present victory provides such a promise.

9. Fiery oven. Some Hebrew ovens were probably heated by burning wood inside of them; thus they would have the appearance of a furnace (see Mal. 4:1). The ultimate destruction of the wicked will be complete (see Rev. 20:14, 15).

Anger. From the Heb. paneh, literally, “face,” but which may also mean “will,” as the Ugaritic texts (see pp. 618, 619) have shown (see on Ps. 9:20). The passage may therefore be rendered, “Thou shalt make them as a fiery furnace at the time of thy will,” that is, at a time God would see fit to do it.

10. Fruit. That is, their children (see Gen. 30:2; Lam. 2:20).

11. Not able. The best of men’s plans fail if God is against them.

12. Against the face. This is a graphic picture of the enemies put to flight by pursuers who get ahead of them and aim their arrows at their faces.

13. Be thou exalted. Like Ps. 20, the psalm ends with a prayer. The psalmist has completed, on the lips of the congregation, his good wishes and prophecies for the king. Now he turns to Jehovah and prays Him to reveal Himself as the source of all His people’s strength (as in v. 1). Here is a final picture of universal praise (see Rev. 7:10-12; 12:10; 19:1-3).

1. My God. Heb. ’Eli. On the force of the word used here for “God” see Vol. I, p. 171. “My” seems to add a touch of loving faith to the apparent despair of the rest of the verse. Faith struggles with fear.

Why? The cry of a despairing child who cannot understand why his father has left him.

Forsaken me. Heb. ‘azabtani. The form sabachthani is the Greek transliteration of the Aramaic, in which Jesus uttered His cry (see Matt. 27:46; Mark 15:34).

From helping me. Literally, “from my salvation.”

Roaring. Heb. she’agah, used to describe the roar of a lion (Job 4:10; Isa. 5:29; Eze. 19:7; Zech. 11:3). As used of a human being, an intense cry (see Ps. 32:3). See further DA 753-756.

2. Am not silent. God heard every cry, but Christ had no evidence of answer (see DA 753).

3. But. The sufferer is perplexed by the trial through which he passes. How can his God, who is holy and full of compassion, treat him in this fashion?

Inhabitest the praises. Perhaps a figure of God dwelling in the sanctuary, surrounded by those who sing His praise.

4. Our fathers trusted. The sufferer seems to plead the argument that since God delivered the fathers who trusted Him, surely He will deliver him. When we are in darkness, seeing others rescued may make our lot appear more bitter.

5. Not confounded. Rather, “not ashamed.” When men trust and find their trust betrayed, they feel ashamed, as if they had been foolish to trust (see Jer. 14:3). But God had always proved reliable.

6. A worm. He felt disregarded by God, as if he were only a groveling worm beneath the notice of God. Compare Isa. 41:14; 49:7; 52:14; 53:3. For the distinction between “man” (Heb. ’ish) and “men” (’adam) see on Ps. 4:2; 8:4.

7. Laugh me to scorn. From the Heb. la‘ag, “mock,” “deride,” as in Ps. 2:4 (see Mark 15:29).

Shoot out the lip. That is, draw the mouth despisingly (see Ps. 35:21).

Shake the head. As in contempt (see Ps. 44:14). What they say follows in Ps. 22:8.

8. Trusted. Literally, “rolled”; that is, committed, entrusted himself (see Ps. 37:5; Prov. 16:3). This taunt was actually quoted by the scribes and elders who watched the crucifixion, and applied to Christ’s humiliation on the cross (see Matt. 27:43).

9. Out of the womb. As long as he can remember. The mockery of enemies is turned into an argument for deliverance. From considering the derision of his enemies, he now turns to the violence of their activities against him.

Didst make me hope. His sense of hope was instilled in him from infancy.

12. Bulls. A figure for fierce men, intent on his destruction.

Strong bulls. Heb. ’abbirim, which in several Ugaritic texts (see pp. 618, 619) means “buffalo.” Once it designates a mythological figure born to the god Baal by his sister Anath.

Bashan. A region east of the Jordan, famous for its rich pasturelands and large and strong cattle (see Deut. 32:14; Eze. 39:18; Amos 4:1).

13. Gaped upon me with their mouths. Or, “opened their mouths against me.” The picture is that of a wild beast about to spring upon, and tear to pieces, its prey.

A roaring lion. As if the greediness of the bulls were not enough, the psalmist now heightens the concept by introducing the figure of the lion thirsting for its prey and making a mighty tumult.

14. Poured out like water. Compare Joshua 7:5. The figure seems to indicate the loss of strength (2 Sam. 14:14).

Melted. His heart was no longer firm. His vitality was exhausted (see Lam. 2:11).

15. Potsherd. A fragment of broken earthenware. His strength was not lively like a growing tree, but dry and fragile like a brittle piece of earthenware.

My tongue cleaveth. Probably in intense thirst.

The dust of death. A figurative way of describing death. Death is associated with the dust of the grave.

16. Dogs. Men resembling ferocious, snarling dogs have surrounded him, as it were, in a pack, intent upon his life. Oriental cities were noted for packs of hungry dogs, which often feasted on unburied bodies of the dead (see 1 Kings 14:11; cf. Ps. 59:6, 14, 15). The psalmist further heightens the ferocity of the circumstances by adding dogs to the lion and the bulls of Bashan (see on vs. 12, 13).

They pierced. Heb. ke’ari, which may be translated “as a lion,” as in Isa. 38:13, the only other occurrence of the form in the OT. The thought of the sentence then becomes, “Like a lion they surround my hands and my feet.” Ke’ari cannot correctly be translated “they pierced.” It is possible that the word is misspelled, and that the translators of the ancient versions, the LXX, the Syriac, and the Vulgate, preserved the true reading in their rendering “they pierced.” By these words the Saviour foretold the treatment He was to receive (see DA 746). Compare John 20:25-27.

17. Tell. Literally, “count.” He could count them because of their exposure due to emaciation. For a similar use of the verb “tell,” see Ps. 147:4.

18. Part. “Divide,” “apportion.”

Cast lots. See the fulfillment of this prediction in Matt. 27:35; Luke 23:34; John 19:23, 24.

19. Thou. Placed first in the Hebrew for emphasis. The “thou” is in contrast with the persecutors. The prayer of v. 11 is repeated with deeper urgency than the first time it was offered.

20. Soul. See on Ps. 3:2; 16:10.

Darling. Heb. yechidah, “one alone,” like an only daughter (Judges 11:34). The form is feminine because yechidah is parallel to “soul,” which in the Hebrew is feminine. The LXX translates yechidah by monogenes, which is the adjective translated “only begotten” in John 3:16.

Dog. Compare v. 16.

21. Lion’s mouth. Compare v. 13.

Thou hast heard me. The psalmist’s pleading ends with a feeling of complete relief. He knows that the Lord is near to help. This rapid change of feeling in the midst of the verse is typical of a large group of psalms (see Ps. 3; 6; 12; 28; etc.). Perhaps this psalm exhibits the most striking instance in the Psalter of this unique feature of the Hebrew dramatic monologue.

Unicorns. Heb. remim, “wild oxen” (see on Job 39:9). This verse gave the lion and the unicorn to the British coat of arms. See on Num. 22:22.

Although surrounded by “dogs,” “lions,” “bulls,” “wild oxen,” the sufferer knows that he is not forsaken. Despondency and gloom give way to trust, peace, and joyous praise. Verses 22-31 are a triumphant song of praise. In Felix Mendelssohn’s choral setting of Ps. 22, there is, at this point in the composition, a sudden dramatic change from minor to major key, portraying the complete change in feelings.

22. Congregation. He will offer His testimony of praise among the assembled worshipers (see Ps. 1:5; Isa. 38:19, 20).

23. Praise him. All Israel, all God’s people, are called on to join in the ascription of praise.

25. Of thee. Literally, “from with Thee.” God has given the will and power to praise as well as the deliverance, which is the reason for praise.

Congregation. Compare v. 22.

Vows. The sacrifices promised as an expression of gratitude for deliverance.

26. Eat. A part of the sacrifices of vows was eaten by the offerer (see Lev. 7:16). In Israel, feasting, as an expression of gratitude, was a part of worship. The meek will share in this meal, and by eating together, will be drawn into unity.

Your. The sudden change from “the meek,” “they” (third person), to “your” (second person) is typically Hebraic, and emphasizes the directness of the address.

27. Ends of the world. The outlook is extended from those that “fear the Lord” and “the seed of Jacob” and “the seed of Israel” (v. 23) to include all nations (see God’s promise to Abraham, Gen. 12:3).

28. Kingdom. Rather, “position of king,” “kingship.” Compare Zech. 14:9; Rev. 11:15.

29. All they. This verse should be connected with the foregoing. Jehovah is king over the nations, and the rich and prosperous among them are presented as coming to the sanctuary to sacrifice and to worship. Likewise the weaker, decaying nations, represented as “they that go down to the dust,” come to bow down.

None can keep alive his own soul. Rather, “he who does not keep his soul alive.” This may be understood as further amplifying the thought of the weaker nations. The LXX translates this sentence “and my soul lives to him,” suggesting a different interpretation, but the Hebrew appears simpler.

30. Seed. Heb. zera‘, “descendants.” As the result of the promulgation of the gospel many would turn to serve God.

It shall be accounted. Or, “it shall be recounted.” One generation will pass on to the next generation the good news of salvation (see 2 Tim. 2:2).

Lord. Heb. ’Adonai (see Vol. I, p. 173).

31. Declare his righteousness. Compare Rom. 3:21-26.

That he hath done this. That God has accomplished all that is stated in the psalm.

1. My shepherd. The figure representing Jehovah as a shepherd and His people as sheep, is common in the Scriptures. The earliest occurrence of the image is Gen. 48:15, where “the God which fed me” is, literally, “the shepherd of me” (see Gen. 49:24). Elsewhere the figure is found in Psalms (78:52; 80:1; 119:176), in the prophets (Isa. 40:11; Eze. 34; Micah 7:14), and in the NT (Luke 15:3-7; John 10:1-18; 21:15-17; Heb. 13:20; 1 Peter 2:25; 1 Peter 5:4). To understand and to appreciate the beauty and meaning of the imagery, one must know the hazardous nature of the Judean wilderness, and the intimate life of the shepherd and his sheep, especially the devotion that springs up between them during the many hours of solitude that they spend together.

I shall not want. A statement of absolute trust in God. This clause is the keynote of the psalm.

2. Green pastures. Literally, “pastures of fresh, new grass.”

Still waters. Literally, “waters of resting places,” that is, resting places with water, as by a river, brook, well, or lake. What a picture of the grace of God is given here (see PP 413)! The Good Shepherd leads His sheep “beside the still waters” only the better to prepare them for the strenuous activities of the open road. God grants hours of refreshment to enable men the better to meet the hard battles of the daily round of affairs.

3. Restoreth. Heb. shub (see on Ps. 19:7).

Soul. Heb. nephesh (see on Ps. 3:2; 16:10).

Paths of righteousness. Those familiar with the rough terrain of Judea know how easy it is to waste time and suffer serious mishap when traversing the highlands, cut with deep wadis, if they do not find the right path. If we permit, God always leads us in the right way, although at the time that way may not seem easy.

For his name’s sake. God’s guidance is a revelation to men of His character (see Ex. 33:19; see on Ps. 31:3).

4. The shadow of death. Heb. ṣalmaweth, by popular etymology from ṣel, “shadow,” and maweth, “death.” Both words are very common in the OT, ṣel being found 49 times, 45 times translated “shadow,” and maweth occurring 157 times, 128 times translated “death.” Some modern scholars derive ṣalmaweth from an Akkadian root ṣalamu, meaning “to grow black,” and hence translate ṣalmaweth “darkness.” The traditional derivation has the support of the LXX. The Ugaritic (see pp. 618, 619) sheds no light on ṣalmaweth. In the extant literature of that language the word occurs only once in an obscure passage. Bunyan has made the phrase “the shadow of death” especially precious to readers of his great allegory, Pilgrim’s Progress.

Thou art with me. This is enough. The Christian needs nothing more than the consciousness of God’s presence. “Only Thee, only Thee, none on earth but Thee.”

Rod. Heb. shebeṭ, used of a shepherd’s rod or staff (Lev. 27:32); of a teacher’s staff (2 Sam. 7:14; Prov. 13:24); and of a ruler’s scepter (Gen. 49:10; Isa. 14:5). It was sometimes used as a weapon (2 Sam. 23:21), and such a function is probably the thought in Ps. 23:4, the rod being used as a weapon to ward off ravenous beasts that infested the pasturelands.

Staff. Heb. mish‘eneth, “a staff,” “a support,” for example for the sick and aged to lean upon (Ex. 21:19; Zech. 8:4).

They comfort. “They” is emphatic, as if to say, “It is they that comfort me.” The rod and staff are tokens of the Shepherd’s presence, and show the Shepherd to be ready to succor at any instant.

The Shepherd provides rest, refreshment, nourishment, restoration, fellowship, guidance, deliverance from fear, comfort, security, victory over enemies. What more can the Christian ask? Nevertheless, the psalmist proceeds to emphasize these evidences of Jehovah’s goodness and adds to them by employing a different figure, that of the gracious Host.

5. Preparest a table. David now represents himself as a guest in God’s banquet hall. Jehovah is even more than a shepherd—He is a king, lavishing upon His guests the bounties of His table. Compare the parable of the marriage of the king’s son (Matt. 22:1-14). The phrase “preparest a table” is idiomatic for preparing a meal (see Prov. 9:2).

Of mine enemies. Since God is the host, the plots of the enemies to injure must come to nought.

My cup runneth over. Compare Eph. 3:20. David is here thinking primarily, if not altogether, of the cup of joy of the Lord. God gives unstintingly of His mercies, pressed down and running over. In a secondary sense the figure may describe the blessings of material prosperity. David had enjoyed such blessings. He also learned through hard experience that prosperity is dangerous to spiritual life. “The cup most difficult to carry is … the cup that is full to the brim” (MH 212). Even harder, if possible, is it to carry the cup that “runneth over.”

6. Mercy. Material and spiritual blessings are personified as following David all through life. His language shows complete trust in God’s guidance through life’s present vicissitudes, and gladly anticipates that guidance in the future.

House of the Lord. The psalmist’s continuance as a guest in God’s house is assured (see Ps. 15:1; cf. Ps. 27:4; 65:4; Ps. 84:4).

For ever. Literally, “to length of days,” implying as long as he lives. But the believing child of God looks beyond his fellowship with God in this life to eternal communion in the world to come. The psalm closes in a mood of unending gladness.

1. The earth is the Lord’s. God has a right to the earth, to all that it contains, and to all its inhabitants, since He is Creator and Lord of the whole earth. This concept annihilates exclusiveness of Jew or Gentile. The verse is a perfect example of synonymous parallelism, the second half balancing, repeating, and enlarging the thought of the first half.

2. Upon the seas. A figure probably drawn from the record of creation. The earth was originally completely covered with water (Gen. 1:2). Then the voice of the Creator bade the waters to be gathered into one place, and the dry land to appear (Gen. 1:9). Compare the expression “water under the earth” (Ex. 20:4).

3. Who shall ascend? Compare Ps. 15.

4. Clean hands. Untainted by iniquity. Since the hands are the instruments of activity, to have clean hands means to be upright (see Job 17:9; Ps. 18:24).

A pure heart. True religion does not consist in mere outward conformity to religious ceremonies; it controls the heart and produces purity of thought and sincerity of motive.

Lifted up his soul. “Soul” means “self” (see on Ps. 3:2; Ps. 16:10).

Vanity. Heb. shaw’, “worthlessness”; sometimes used of idols as being worthless (Jer. 18:15); also of false opinions, swearing falsely or taking God’s name in vain (Ex. 20:7). The godly man regards only that which is true and real.

Nor sworn deceitfully. Compare the ninth commandment (Ex. 20:16).

5. Blessing from the Lord. God’s friendship and favor are the right of him who has the character referred to.

Righteousness. He receives God’s approval as a righteous man, being treated according to his real character.

6. Generation. The Hebrew word means “people,” “race,” or “type of man” (see Ps. 14:5). The expression “to seek God” is used to describe real heart religion (see Ps. 9:10; Ps. 14:2; Ps. 63:1). It includes earnest desire to know God.

O Jacob. The LXX renders this clause, “that seek the face of the God of Jacob.”

7. Lift up your heads. The procession approaches the gates of Zion, about to enter the city, and utters a summons to admit the King of glory. See on Mark 16:19.

Everlasting doors. Suggesting permanence. Jerusalem is to be the permanent abiding place of the ark.

8. Who is this King of glory? This question was sung as a response to those who had demanded of the watchers upon the walls that the city gates should be opened (see PP 707). The answer follows. The King of glory is Jehovah, strong and mighty, a God of power, Creator and Proprietor of the earth, who shows His power in overthrowing His enemies.

9. Lift up your heads. The repetition of summons gives force to what is uttered, and heightens the formal ritualism of the poem. A ceremony is in progress. Hebrew poetry delights in repetition or near repetition for the sake of emphasis (see v. 7).

10. Who is this King? See on v. 8.

The Lord of hosts. God rules over a universe of creatures and created things, marshaled in order, or arranged as armies for battle. His reign is universal. The inhabitants of the universe, of all ranks and orders, acknowledge His rule. “Hosts” is used at times of the heavenly bodies (see Gen. 2:1; Deut. 17:3), at times of the angels (Joshua 5:14; Ps. 103:21; Ps. 148:2). At the first response of the bearers of the ark (Ps. 24:8), the gates appear to have remained closed before the waiting procession. At this second response, “The Lord of hosts,” instead of “The Lord strong and mighty, the Lord mighty in battle,” appears to be a sort of glorious password that unlocks the city. The ritualistic effect is heightened. See also 1 Sam. 17:45; 2 Sam. 6:2; Isa. 1:9.

The psalm closes in perfect accord with the opening thought: God alone is ruler of the universe; He alone should be universally recognized. The ceremony of installing the ark in the hill of the Lord provides a fitting occasion for this proclamation.

1. Unto thee. The mood of meditation is set in the first verse (see Ps. 86:4; 143:8). In Hebrew the verse begins with ’aleph, the first letter of the Hebrew alphabet.

2. Not be ashamed. The psalmist trusted in God. His enemies would have reason to triumph if he were disappointed in his trust. The verse begins with ’aleph. The second letter, beth, does not appear in the acrostic. However, the second word of this verse begins with beth. Some scholars consider the first word to belong to an unfinished line in v. 1.

3. Wait on thee. Compare Ps. 27:14; 37:34. The clause implies that we look to God for directions and for grace to follow them. The psalmist extends his prayer to include all pious believers.

4. Shew. Old English for “show”. Wanting in spiritual understanding, we need to have the light of God shed on our pathway. Moses prayed for such light (see Ex. 33:13). The psalmist is constantly aware of this need (see Ps. 27:11; Ps. 86:11; Ps. 119:33). “Lead, Kindly Light” (Newman) is a beautiful prayer-hymn expressing this idea. When we pray to understand God’s ways, we ask for understanding of His purposes so that we may intelligently regulate our conduct.

5. Thy truth. God’s truth as distinguished from what we, as men, may erringly consider to be truth (see Ps. 36:1-3; Ps. 86:11).

Do I wait. See on v. 3.

6. Remember. Past blessings constitute the ground for David’s expectation of future blessings. “Jesus Christ the same yesterday, and to day, and for ever” (Heb. 13:8). One of David’s sweetest characteristics is his continual recollection of God’s favors.

Ever of old. God’s acts of kindness had never failed. God is always good. The letter waw does not appear in the acrostic; this verse begins with the letter following waw in the alphabet, namely zayin.

7. Sins of my youth. Perhaps conscious of the earthly father’s tendency to forgive the follies of his son’s youth, the psalmist petitions his heavenly Father to forget his youthful indiscretions (see Job 13:26, where Job accuses God of making him suffer for the sins of his youth). The prayer for forgiveness in this verse follows the psalmist’s realization that sin would shut out God’s mercy for which he had prayed in v. 6.

Transgressions. Heb. pesha‘im, “rebellions,” “revolts,” thus implying willful sins.

For thy goodness’ sake. Not for any goodness of his own, but because God is good. The psalm proceeds to extol the boundless goodness of God.

When in mature life we realize the weight of our sins, then we rest back upon the extent of God’s love as expressed in these words: “tender mercies,” “lovingkindnesses,” “mercy,” “goodness” (vs. 6, 7). The verse suggests that the psalmist wrote this poem in his later years.

8. Good and upright. From prayer the psalmist turns to reflection on God’s character and ways with men. Since He is good and just, God will rebuke, chasten, guide aright, as a good teacher.

9. Meek. Those who are teachable, willing to learn. Humility is the first rung of the ladder of Christian growth (see Matt. 18:3).

In judgment. In right evaluation of truth, of duty, and of the right way to live.

His way. “Not my way, but Thine, O Lord!” must be the prayer of the humble follower of God.

10. Mercy and truth. Synonymous with compassion and faithfulness, two attributes of God’s character (see Ps. 85:10; cf. the “grace and truth” of John 1:17).

Testimonies. See on Ps. 19:7.

11. For thy name’s sake. For the honor of God’s name. The psalmist turns from reflecting on God’s goodness, to recollection of his sins. He is forced to cry out for pardon, that grace and truth may be shown in his own soul (see v. 10). He fears that he may have broken the covenant.

It is great. The psalmist feels that his sin is so great (see Rom. 5:15-21) that he needs the pardon that only a good God can give. Infinite love provided a way so that sins can be freely forgiven.

12. Teach in the way. God is able to do great things for the man who reveres Him. Such a man will learn from God the right path. To him God will reveal the way of His commandments (see Ps. 119:30, 173; John 7:17).

That he shall choose. God will so teach him that he will choose the right way. Man is not an automaton. He has the power of choice. But when a man fears God, his power of choice is exercised in the right direction: he chooses God’s way (see DA 668). Beginning with this verse another series of reflections is given.

13. Shall dwell. Literally, “pass the night.”

At ease. Literally, “in goodness”; in a safe condition, contrasted with the plight of one who wanders about without a guide. The converted man is like a man who is comfortable and peaceful in his own home (see Ps. 34:11; 37:25).

His seed. His descendants.

Shall inherit. See Ex. 20:12; Lev. 26:3-13. The eternal purpose that the righteous shall inherit the earth is held in check only by accidental and temporary circumstances (see Rom. 8:19-24; Matt. 5:5).

14. Secret. Heb. sod, “confidential talk,” “an intimate special friend,” “a group of intimates.” “Friendship” may express the intent here (see RSV). The righteous enjoy intimate friendship with God. He tells His secrets to them (see on Prov. 3:32). Abraham was the friend of God (see 2 Chron. 20:7; cf. Gen. 18:17).

Covenant. See v. 10. God causes His children to understand whatever there is in His compact with them to promote their happiness and salvation.

15. Toward the Lord. Compare Ps. 141:8. It is well that spiritual farsightedness becomes a habitual state of mind. Are my eyes ever toward the Lord, or toward myself?

Out of the net. See Ps. 9:15; 10:19; 31:4. God does not keep us out of the snare, if we willfully seek to become entangled, but He promises to deliver and save us.

18. Forgive. Heb. naśa’, which has as one of its basic meanings “to lift up,” also “to remove,” and “to carry away.” It is used of forgiveness in a number of passages (Gen. 50:17; Ex. 10:17; 32:32; etc.). Naśa’ is also used of vicarious bearing of sin. The priests were to bear the iniquity of the children of Israel (Lev. 10:17). There is a simple transition from the idea of vicarious sin bearing to the idea of forgiveness. One of the corresponding Greek words, airo, appears in John 1:29 in the statement, “which taketh away the sin of the world.”

Instead of a qoph, which should begin this verse if the regular acrostic pattern were followed, this verse begins with a resh, the letter immediately following in the Hebrew alphabet. At the same time resh appears in its proper place at the beginning of v. 19.

19. Enemies. See Ps. 3:6, 7; 5:8; 6:7, 10; 7:1, 6; 17:9; etc.

Cruel hatred. David’s enemies were continually seeking his destruction.

20. My soul. That is, “me” (see on Ps. 3:2; 16:10).

Not be ashamed. See on v. 2.

21. Integrity and uprightness. By the grace of God he hopes to attain the characteristics of perfection. Earlier he had deplored the greatness of his sin. (v. 11).

This verse begins with taw, the last letter of the Hebrew alphabet.

22. Israel. The people of God. Whereas the psalm has been intensely personal, the psalmist now broadens his petition to include all God’s children who find themselves in similar circumstances. It was natural for the psalmist to add a prayer for his people to the outpouring of his own heart. From the point of view of public worship, this verse makes the entire psalm appropriate to a congregation of worshipers.

1. Judge me. The psalmist asks God to examine and vindicate his case.

Integrity. Avowal of innocence under false accusation does not exclude a due sense of sin. The psalmist recognizes his need of divine redemption and mercy (v. 11).

Shall not slide. If I have the integrity that I maintain, I cannot slip, I shall not be moved (see on Ps. 15:5; 16:8).

2. Examine me. The psalmist asks God to scrutinize his conduct. The idea is repeated and emphasized in the verbs “prove” and “try.”

Prove. Heb. nasah, “to test,” “to try.” Nasah is translated “tempt” in Gen. 22:1. Anciently “tempt” meant “to put to trial,” “to test.”

Reins. Literally, “kidneys.” The word was anciently used to designate the seat of the emotions (see on Ps. 7:9).

3. Before mine eyes. Because the psalmist keeps God’s mercy before him as a lodestar, he is kept from evil and walks in the path of truth (see on Ps. 1:1).

I have walked. This verse states the reason for the prayer of vs. 1, 2.

4. Have not sat. See on Ps. 1:1.

Vain persons. Literally, “men of vanity,” men who pursue worthless aims instead of true ideals (see Job 11:11; see on Ps. 24:4).

Will I go in. See on Ps. 1:1. The change of tense to future suggests that he will continue to keep himself pure. The same significant change of tense appears also in v. 5.

5. Congregation of evil doers. The change of tense in this verse is analogous in significance to the change of tense in v. 4. These verses are strongly suggestive of the thought of Ps. 1:1.

6. Wash mine hands. The washing of hands was at times performed as a symbol of purity (see Deut. 21:6; Matt. 27:24). The psalmist pledges to preserve his soul in innocence so that he may approach God’s altar.

“Be ye clean, that bear the vessels of the Lord” (Isa. 52:11).

Compass. The psalmist wishes to be pure so that he may join with the worshipers in the Temple.

7. That I may publish. Literally, “to cause to be heard.” The truly sincere child of God is eager to tell others of God’s goodness (see Ps. 9:1). A heart vocal with praise is one of the surest evidences of conversion.

8. I have loved. It is good to shun evil, but if religious activity ends there, the experience is negative; it is better to go to the place where God is—that is positive (see on Ps. 27:4).

Honour. Heb. kabod, either “honor” or “glory.” In the sanctuary, where the distractions of the world are shut out, men may become conscious of God’s glory.

9. Gather. The psalmist does not wish to be numbered with sinners and swept away with them to ultimate destruction.

My soul. That is, “me” (see on Ps. 3:2; 16:10).

Bloody men. Literally, “men of blood,” that is, murderers.

11. I will walk. The psalmist is determined to continue to walk in the path he had hitherto trodden. This resolution is the ground for the prayer in the second part of the verse.

Integrity. Heb. tom, “completeness” (see Prov. 2:7; 10:9; 28:6 for other occurrences of tom).

Redeem me. The very fact that the psalmist prays for deliverance from sin, shows that he does not claim to be perfect in the absolute sense.

Be merciful. By hearing my prayer (see Ps. 4:1).

12. My foot standeth. The psalmist claims the answer to his prayer: with the eye of faith he sees himself already standing literally “in a level place” (see Ps. 40:2; cf. Isa. 40:4). After traversing paths rough and dangerous, uphill and down, over stones and boulders, through brambles and brush, he breathes a great sigh of relief to find footing “in an even place.” This is the precious privilege of every child of God.

Will I bless. Thus fulfilling the resolution of v. 7 (see Ps. 22:22).

The psalm should lead us to examine the evidences of our loyalty to God, and when we have found a level place of Christian experience, to thank God for the evidences of our salvation. We need to cultivate the habit of thinking good thoughts, of avoiding evil company, of delighting in attendance at public worship; then we shall be able to bless Jehovah in the congregation of the righteous.

1. The Lord is my light. That is, Jehovah is the light illuminating the darkness about me, making clear my pathway. This expression, found frequently in the NT (see John 1:7-9; 12:46; 1 John 1:5), is not so common in the OT. Compare the Aaronic blessing (Num. 6:25).

Salvation. See Ps. 18:2; 62:2, 6.

Whom shall I fear? Neither other gods, for they are false, nor devils, nor men (see Rom. 8:31).

Strength. Literally, “a place of safety,” “a stronghold” (see Ps. 28:8). Calvin named David’s triple shield of defense against all threats, “Light, Salvation, Stronghold.” The psalm begins on a note of absolute fearlessness. The psalmist’s confidence in God brooks no fear.

2. Eat up my flesh. The psalmist often likens his enemies to ravening beasts (see Ps. 22:13, 16, 21).

Stumbled and fell. They failed in their purposes. The language of this verse seems to refer to some specific incident in which David was saved from the onslaught of his enemies.

3. In this. David’s confidence mounts to a fresh height of fervent expression (see on Ps. 3:6).

4. One thing. David’s longing to be engaged perpetually in the service of God, to be a perpetual guest of the heavenly Host, is beautifully expressed in this psalm (see Ps. 15, 23, 65).

Beauty. Heb. no‘am, “graciousness,” “kindness.”

Enquire in his temple. At the Christian sanctuary our minds are enlightened, our doubts removed, and our hearts comforted by God’s truth.

5. Pavilion. Heb. sok, “a covert,” used of the covert of a lion in Ps. 10:9; Jer. 25:38; hence a hiding place. Sok is translated “tabernacle” in Ps. 76:2, which is described as being in Salem. The language of Ps. 27:5 is figurative of a place of protection. The literal house of God in Jerusalem cannot here be meant, because that did not come into existence until many years later.

In the secret. Literally, “in the hiding place.” The most retired part of the dwelling. In the Hebrew the word for “secret” is the noun form of the verb translated “shall he hide.”

6. Be lifted up. Symbolic of victory over his enemies.

Joy. Heb. teru‘ah, literally, “a shout of joy.” The word is used of the shout that accompanied the fall of the walls of Jericho (Joshua 6:5, 20). For other instances of teru‘ah, see Num. 23:21; 1 Sam. 4:5; 2 Sam 6:15; Ps. 33:3; 150:5.

Sing praises. This measure of praise comes from a full heart, so full that the psalmist chooses to give expression to his determination by repeating and dwelling on the idea.

7. Hear, O Lord. At this point in the psalm there is a complete change in tone from implicit trust to a plaintive cry for help. This change brings one school of critics to the conclusion that the psalm is really composed of two separate psalms. Such a conclusion is not at all necessary when one grants that, despite the psalmist’s confidence in God, the force of actual circumstances induces him to cry to God for help in a very real world. Even when assured of God’s favor, we need continually to recognize our need of Him and to request His aid.

8. Seek ye my face. This verse is the dialogue of a beautiful fellowship between David and his God. God had said to him: “Seek ye my face.” David reminds God of His command, and from the depths of his heart replies, “I will seek thy face.” Here is intimacy indeed, resembling the friendship that existed between Moses and God (see Ex. 33:11). Precious is that fellowship with God which, in time of need, finds the soul speaking to itself the counsel of God. The preciousness of God’s favor as shown in His face looking upon His children is one of the richest concepts in the Psalter. Compare Num. 6:25.

9. Hide not. See on Ps. 4:6.

Put not. David prays for continued fellowship with God.

God of my salvation. Past mercies are always a reason for continued blessings. As God has saved us hitherto, we may plead the continuance of His saving power.

10. Forsake me. Sometimes parents desert their children, but God never deserts His (see Isa. 49:14, 15; 63:16). The verse is a sort of proverb.

Take me up. From the Heb. ’asaph, literally, “to gather.” ’Asaph is used of hospitable reception (see Joshua 20:4; Judges 19:15, 18).

11. Way. Compare Ps. 25:4, 5.

A plain path. Or, “a level way” (see Ps. 26:12).

12. Will. Heb. nephesh, generally translated “soul” (see on Ps. 16:10), but here almost equivalent to “will.” A parallel may be found in Ugaritic (see pp. 618, 619), where npsh means not only “soul,” but also “desire,” or “will.”

False witnesses. David had frequently been falsely accused (see on Ps. 7:3; cf. 1 Sam. 24:12; 26:18).

Breathe out cruelty. Compare the expression describing Saul’s vehement persecuting zeal, “And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord” (Acts 9:1).

13. I had fainted. These words do not occur in the original. They are inserted to complete the evident meaning of the psalmist: “What would have become of me, if I had not believed in the goodness of God!” So many and formidable are his enemies that he would collapse were it not for his sure belief that he will ultimately see a revelation of God’s goodness on earth (see Job 19:25-27). This marks a sublimity of faith devoutly to be desired by every one of God’s children. Faith could lapse into fear, if hope did not keep aflame.

14. Wait on the Lord. The psalmist is primarily exhorting himself. His stronger self is encouraging his weaker nature not to despair (see on Ps. 25:3).

Of good courage. See Ps. 31:24. Compare Moses’ counsel to Joshua (Deut. 31:7); God’s counsel to Joshua (Joshua 1:6).

The psalm closes with a repetition of the injunction: “Wait, I say, on the Lord,” as if the psalmist would fix deep in our minds the idea that at all times of doubt and danger, instead of despairing, we should go forward “in the strength of the Lord God” (see Ps. 71:16).

1. Be not silent. Literally, “be not deaf.” To the psalmist it is a baffling thought that God is silent.

Pit. Heb. bor, used of a waterpit, or cistern (see Gen. 37:20 Ex. 21:34), and hence symbolic of the grave. The dying are represented literally, as “descenders into the bor” (Ps. 30:3; 88:4; 143:7; Prov. 1:12; Isa. 38:18; Eze. 26:20; etc.).

2. Supplications. Note the plural: his entreaties are many.

Lift up my hands. A common attitude in prayer (see Lam. 3:41).

Oracle. Heb. debir, “the holy of holies.” We stretch out our hands toward God’s dwelling place in the heavens.

3. Draw me not. Compare Ps. 26:9. The psalmist prays not to be drawn into the company of the wicked (see the Saviour’s prayer, Matt. 6:13), and hence along to punishment with them.

Which speak peace. The class described are dissemblers (see Ps. 26:4; cf. Ps. 12:2).

4. Give them. On the sentiment of vs. 4, 5, see Isa. 1:20; 3:8-11; 5:18, 19; see also the discussion on imprecatory psalms, p. 624.

5. Works. God’s doings in creation and in His providences (see Rom. 1:18-20). The wicked will be destroyed, not because of their malice toward the psalmist, but because of their malice toward God, which is revealed in their disregard of the evidences of His sovereignty in the natural world and in His dealings with men (see Ps. 8).

Destroy. Heb. haras, “throw down,” “tear down” (see Jer. 24:6).

6. Blessed be the Lord. The psalmist has already in his own heart received the answer to his prayer, and now, with startling abruptness, breaks out in joyful declaration of praise. This sudden change from entreaty to thanksgiving is typical of many of the psalms (see Ps. 6, 12, 22, etc.).

Voice of my supplications. Echoing v. 2, and emphasizing the answer to the entreaty.

7. Shield. See Ps. 3:3; cf. Ps. 33:20; 59:11.

Song. The heart that trusts in God cannot help being vocal in singing.

8. Their strength. The psalmist closes the psalm with a thought of the people’s welfare (see Ps. 3:8).

Saving strength. Literally, “stronghold of salvations.”

His anointed. Especially the king, as chosen by God. All God’s people, as consecrated to His service, are, in a sense, His anointed (see 1 Peter 2:5, 9).

9. Thine inheritance. The nation of Israel (see Deut. 4:20; 9:26, 29). The force of the psalmist’s appeal lies in the pronouns “thy” and “thine.” How can God fail to save His own?

Feed them. Or, “shepherd them.” The close of the psalm suggests the tender shepherd of Ps. 80:1; Isa. 40:11; cf. Deut. 1:31; 32:11, 12.

Lift. Heb. naśa’, which also means “to carry” as in 2 Kings 4:19.

The last words of the psalm carry with them the blessing of the peace that passeth understanding.

1. Mighty. Heb. bene ’elim, the translation of which is uncertain. The LXX reads, “sons of God,” by which possibly the angels are meant (see on Job 1:6). The parallelism of Ps. 89:6 (the only other occurrence of the phrase in the psalms) seems to lend support to this idea.

Glory. The psalmist acknowledges God as the God of glory and might. The word “glory” is used as a climax in v. 9 (see Ps. 68:34).

2. The beauty of holiness. Literally, “in holy adornment.” This phrase appears again in Ps. 96:9. Beyond the attiring of the body is the adorning of the soul. No external comeliness can compare with the beauty of holy character (see 1 Peter 3:3, 4). In this prelude, if angels are intended by the phrase “mighty” (see on Ps. 29:1), the psalmist lifts us from the earth to heaven by calling on the angels to praise Him whose power is manifested in the thunderstorm about to be described.

3. The voice of the Lord. In the verbal symphony of vs. 3-9 the psalmist describes what is obviously his own recollection of a thunderstorm sweeping in from the Mediterranean Sea, breaking in fury on Lebanon, and then dying away in the east, leaving the desert warm and peaceful. To him, thunder is “the voice of the Lord” (see Ps. 18:13). The phrase is used seven times in vs. 3-9.

God of glory. Compare the expression “King of glory” (Ps. 24:7-10). The word “glory” is repeated three times in Ps. 29:1-3.

Many waters. Or, “great waters.”

4. Powerful. Literally, “with power.” The psalmist sees certain of God’s attributes displayed in the storm.

Full of majesty. Literally, “in majesty.” The thunder is beginning to roll over the land.

5. Breaketh the cedars. The storm swoops down upon the Lebanon Mountains, famous for their cedars, and the heavy wind breaks the mighty trees. The lightning, too, may have added to the destruction by shattering many a stately cedar.

6. Them. In the Hebrew this pronoun appears as a suffix to the verb in the form -em. The form is actually an archaic grammatical (enclitic) form not understood by the Jewish scholars who added the pronunciation to the vowelless text from the 7th century a.d. and on. Ugaritic (see p. 618) has shown that the ending -em should remain untranslated, so that the passage should be rendered: “He makes Lebanon to skip like a calf, and Sirion like a young wild ox” (RSV). The mountains of Lebanon and Sirion themselves are meant, which appear to skip under the impact of the storm.

Skip like a calf. See Ps. 68:16; 114:4.

Sirion. The Sidonian name for Mt. Hermon, the highest mountain in the Anti-Lebanon range, towering 9,232 feet above sea level (see on Deut. 3:9).

Unicorn. Rather, “wild ox” (see on Ps. 22:21).

7. Divideth. Literally, “cut,” “hew out.” The verse describes the vivid, zigzag, serpentlike flashes of the lightning.

8. Wilderness of Kadesh. Before the discovery of the Ugaritic texts it was thought that the storm was pictured as passing over all Palestine, from Lebanon in the north to Kadesh on the southern border, about 45 mi. (70.4 km.) southwest of Beersheba (see Num. 20:16). Kadesh was identified with Kadesh-barnea, the place from which the Hebrews sent the spies into Canaan (Num. 13:17-20) and from which the people were made to retreat into the wilderness because of their murmuring (Num. 14). However, a study of the Ugaritic texts (see p. 618) has shown that the term “wilderness of Kadesh” was a name for the Syrian Desert (see on v. 3).

9. Hinds to calve. Obviously because of fear induced by the thunderstorm. Certain Arabian poets, also Plutarch and Pliny, have recorded this phenomenon.

The RSV translation “oaks” instead of “hinds” supplies a better parallelism. But it is questionable whether the Heb. ’ayyaloth (“hinds” KJV) can properly be considered the plural of ’ayil, “oak.” The normal plural of ’ayil is ’elim (see Isa. 1:29).

Discovereth. Heb. chaśaph, “to strip,” “to lay bare.”

His temple. Probably here not the tabernacle, but the world of nature.

Every one. Or, “everything.” All things—the thunder, the lightning, the crashing of the trees, the shaking of the wilderness, the leaves being stripped from the trees—declare the power and glory of God. “Earth, with her thousand voices, praises God” (Coleridge). Compare Ps. 19:2. It is a good thing for us to stand in awe in the presence of the violent phenomena of nature, and then to lift our hearts in praise to the God of majesty and power. The universal chorus of praise reminds us of the continuous adoration of the seraphim in Isaiah’s vision (see Isa. 6:2, 3). With the climactic description of this verse, the storm subsides, and the psalmist turns to quiet meditation and to a declaration of God’s sovereignty and His wonderful gift of peace.

10. Flood. Some see a reference here to the Noachian Deluge, but it seems more natural to continue the description of the thunderstorm and see in the flood a picture of the heavy rain accompanying the storm, and its results.

King for ever. As God was in the storm now passed, so He will preside as absolute sovereign forever. There is a finality to the declaration that brings calm and confidence to the soul after the commotion and consternation of the storm.

11. Strength. The God whose power is seen so strikingly in the storm is abundantly able to uphold His people (see Isa. 40:29-31).

Peace. The most gracious gift that Heaven can bestow upon mortals (see Ps. 85:8, 10; John 14:27; Phil. 4:7; 1 Thess. 5:23). There is no sweeter word in any language. Churchill said, “Outside, the storms of war may blow and the lands may be lashed with the fury of its gales, but in our own hearts … there is peace.” Thus the symphony of Ps. 29, which has swelled to an ear-shattering crescendo, ends in the softest pianissimo (Soncino, on the Psalms). “Peace be unto you” (John 20:21, 26), says the Prince of Peace.

1. Extol. Exalt, make supreme in thought and affection.

Lifted me up. Heb. dillithani, from the root dalah, used of drawing water out of a well (see Ex. 2:16, 19). The psalmist exalts God for drawing him up from the dangers mentioned in vs. 2, 3.

2. Cried. The message of his cry is given in vs. 8-10.

Healed. Although the word may be used metaphorically for the removal of mental distress (see Ps. 41:4), it may include here both mental and bodily suffering. David’s grief when he saw the sufferings of his people during the plague seems to have overwhelmed him (see 2 Sam. 24:13-17; see Introduction to Ps. 30).

3. My soul. Or, “me” (see on Ps. 16:10).

Grave. Heb. she’ol, the figurative abode of the dead (see on Prov. 15:11). The most natural explanation is to consider that the psalmist had been so severely ill that he felt he had been at the point of death.

Pit. See on Ps. 28:1.

4. Sing. When we are blessed of God, we wish others to join us in praising Him (see on Ps. 9:11; 34:3).

Saints. Heb. chasidim (see Additional note on Ps. 36).

Remembrance. Or, “memorial.” God’s name, or character, is revealed in the memory of His dealings with men.

5. But a moment. God’s anger is very short in the case of one who sins, repents, confesses, and prays for mercy (vs. 8-10).

In his favour. Unlike His wrath, His favor is enduring; it lasts throughout men’s lives (see Ps. 16:11).

May endure. Heb. lin, “to spend the night”. The idea expressed by the Hebrew is “weeping comes in the evening to spend the night, but in the morning there is joy”.

Joy. Heb. rinnah, “a cry of joy.” The suddenness of joy in the morning is represented in the Hebrew by the simple “at dawn, a shout of joy,” without a verb. As the sun in tropical lands, without a long period of twilight, seems to burst into full glory above the horizon, so the light of God’s love suddenly dispels the darkness of sadness (see Isa. 26:20; 54:7, 8). If we have the friendship of God, the night of sorrow will always give way to the morning of joy. The parallelism is carefully preserved in the pairs of words: “anger”—“favour”; “moment”—“life”; “night”—“morning”; “weeping”—“joy.”

6. In my prosperity. The psalmist contrasts his present and former experiences, and tells what he has learned through experience. When we begin to feel self-confident, God may step in and by suffering and affliction show us that permanent security is found only in Him. Happy the man who learns the lesson without having to suffer the loss of friends, property, or health.

Never be moved. A graphic expression of the extreme self-confidence that the psalmist felt at one time in his life.

7. To stand strong. This sentence reads literally, “Yahweh, in thy favor thou didst establish a stronghold [or strength] for my mountain.” The meaning is not entirely clear, but there seems to be a suggestion of the psalmist’s self-sufficiency in a time of great prosperity, when he was forgetful that God’s favor had made him strong.

Hide thy face. The psalmist’s illness or danger was to him a sign of the withdrawal of God’s favor (see on Ps. 13:1).

Troubled. Heb. bahal, “to be disturbed,” “to be terrified.” Compare its use in Ex. 15:15; Judges 20:41; 1 Sam. 28:21; etc.

9. What profit? Verses 9, 10 record the psalmist’s prayer. What value would it be to the infinite God if the psalmist should die (see Ps. 6:5; 88:10-12; Isa. 38:18, 19)? The argument “offers a touching picture of the psalmist’s childlike intimacy and communion with God” (Oesterley). Such type of plea is typically Hebraic.

10. Be thou my helper. Through suffering, he has learned that his only help is found in God.

11. Thou hast turned. Note the sharp contrast: “mourning … dancing,” “sackcloth … gladness” (see Isa. 61:3).

Dancing. The evidence of joy. Little children, uninhibited, dance when they are happy and grateful (see Ex. 15:20; Jer. 31:4, 13; see on 2 Sam. 6:14).

Sackcloth. The garb of the mourner (seeJob 16:15; Isa. 3:24).

12. For ever. Literally, “for an age,” that is, during the psalmist’s lifetime. The psalmist purposes in his heart to thank God in all the activities of his life. He has learned the lesson of adversity that will fit him to survive prosperity.

1. Put my trust. See on Ps. 7:1. Verses 1-3 of Ps. 31 are similar to Ps. 71:1-3.

Be ashamed. Compare Ps. 25:2.

2. Bow down thine ear. See on Ps. 17:6.

Rock. Heb. ṣur (see on Ps. 18:2).

3. Rock. Heb. sela‘ (see on Ps. 18:2).

For thy name’s sake. That is, for the sake of your reputation, or, for the sake of your character. This phrase is full of meaning. Truly prayed, it indicates that the suppliant bows to the divine will and is willing to have the personal problems of his life merge into the larger program of God. He realizes that the honor of God is at stake in all the operations of the divine government, and believes that God would be dishonored if the present request were refused. God is pledged to answer such a prayer but only in a manner that is in harmony with the divine will, since whatever God does is a revelation of His unchangeable character.

To pray “for thy name’s sake,” when the elements for answered prayer have not been met, is presumption. It is, in fact, a request for God not to answer prayer. A favorable response under such circumstances would bring dishonor to God’s name and deny His word.

4. Privily. An animal snare was laid so that the wild animal could not see the trap set for him.

5. Spirit. Heb. ruach, the animating principle of life; the energy which comes from God and animates the body. At death the spirit is described as going to God (see Eccl. 12:7; Acts 7:59). However, in this state there is no consciousness (Ps. 146:4).

The words of the psalmist were Jesus’ last words on the cross (see Luke 23:46; cf. Acts 7:59); they are said to have been the last words of Bernard, Huss, Luther, Melanchthon, and many other servants of God. We too, in the hour of extremity, can safely trust our case to God.

Thou hast redeemed. The witness of the past, the assurance of the present, the pledge of the future.

6. I have hated. The LXX, Syriac, and one Hebrew manuscript read, “thou hast hated.”

Lying vanities. Perhaps idols, as concepts of vanity, are intended. By contrast the psalmist trusts in God (v. 5).

7. My soul. Used idiomatically for the personal pronoun “me” (see on Ps. 16:10).

8. Shut me up. See Deut. 32:30.

In a large room. Better, “a roomy place” (see Ps. 4:1; 18:19).

9. Have mercy upon me. In vs. 9-13 the psalmist turns from his strong assertion of faith in God to a poignant expression of his present sufferings. In his suffering he is tossed between hope and dejection. He seems to say, “Mine is a special case” (see Ps. 6).

Belly. Reference to physical suffering. “Soul” suggests mental distress. There seems to be at least a partial recognition of the interrelation of the mind and the body. Compare our modern psychosomatic emphasis in the diagnosis and treatment of disease, and the contemporary emphasis on psychiatry.

11. A reproach. With the description of rejection from society in vs. 11, 12, compare Job 16:20; 19:13-19; see on Ps. 22:7.

12. As a dead man. He has passed completely out of the mind of his associates. Perhaps to be utterly forgotten is even worse than being despised (see Ps. 88:4, 5).

13. Slander. Or, “whispering,” or, “evil report.”

Fear. Heb. magor, “terror” (compare the use of magor in Isa. 31:9; Jer. 6:25; 20:3-10; 46:5). An exclamation indicating the psalmist’s intense fear of everyone and everything he met (see Jer. 20:10).

14. I trusted. Verses 14-18 are an expression of great trust, in which, despite the anguish expressed in vs. 9-13, the psalmist says, “Thou art my God.” This is the triumph of faith.

15. My times. All the varied events of life.

“Our times are in His Hand Who saith ‘A whole I planned, Youth shows but half; trust God: see all, nor be afraid!’”

—Robert Browning, “Rabbi Ben Ezra.”

Prayer renews our faith and trust. Acquiescence puts our case fully in the hands of God.

16. Make thy face to shine. Compare the Aaronic blessing (see Num. 6:25; see on Ps. 4:6).

17. Be ashamed. Compare Ps. 25:2.

Be silent. That is, “be dead.” The idea is continued in v. 18.

Grave. Heb. she’ol (see on Prov. 15:11).

19. How great. In vs. 19-24 the hope that appears as a golden thread through the suffering depicted in the psalm now flowers in triumphant assurance, and the psalmist rises to heights of praise.

Before. Or, “in the sight of.”

20. In the secret. Literally, “in the hiding place” (see on Ps. 27:5). Milton’s phrase, “dark with excessive bright,” explains how one can be hidden in light.

The strife of tongues. Slander (see on v. 13).

21. Strong city. Or, “fortified city.”

22. Haste. Heb. chaphaz, generally meaning “hurry away,” as in alarm or fright. Compare its use in Deut. 20:3; 2 Sam 4:4. In a single moment of confusion the psalmist despaired, crying out that he was on the point of death. Satan seizes such opportunities to drag us down.

23. Love the Lord. The psalmist calls on all God’s children to unite with him in devotion to God. He bases his appeal on his experience in trusting God in times of adversity (see on Ps. 30:4).

24. Good courage. See on Ps. 27:14.

Hope in the Lord. Literally, “wait for the Lord.” Hoping and waiting go hand in hand along the Christian way. Hope is a tonic to Christian experience.

1. Blessed. Heb. ’ashre (see on Ps. 1:1). Verses 1, 2 describe sin under three names: transgression, sin, iniquity (see Ex. 34:7) and discuss further the principle of justification by faith.

Transgression. Heb. pesha‘, signifying “rebellion,” departure from God, and hence implying willful sin.

Forgiven. Heb. naśa’; for comment see on Ps. 25:18.

Sin. Heb. chaṭa’ah. Sin from the point of view of missing the mark, failing to do one’s duty.

Covered. Hence concealed, no longer to be brought against the sinner (see Ps. 85:2). Sin is not covered in the sense that it is overlooked. There is only one basis for the forgiveness of sin, namely repentance. Confession (1 John 1:9) is of value only when accompanied by repentance. Some Christians confuse the two processes and claim forgiveness on the ground of acknowledgment of guilt alone. But God is interested in the practical aspects of the case. Besides sorrow for sin, repentance includes the expulsion of sin from the life. Such expulsion is the act of the soul itself (DA 466) as energized by power from above. Forgiveness automatically follows such an experience. God can forgive all sins that are driven from the life.

Many Christians seem to be more concerned with obtaining forgiveness for their sins than with ridding the soul of all known sin. They strive to keep their sins “confessed up to date,” a noble objective, but one that has merit only if the confession has in each case been accompanied by an expulsion of the sin.

“The righteousness of Christ will not cover one cherished sin” (COL 316). Before this precious gift can be imputed, the old, tattered garments of inherited and cultivated wrongdoing must be laid aside. This was the experience of David. It was on this basis that he obtained forgiveness for his great sin. His repentance was genuine. He loathed the sin of which he had been guilty (see SC 28, 29).

2. Imputeth not. That is, God does not reckon the sin to the sinner’s account. God not only forgives sin but also accepts the truly repentant as if he had never sinned (SC 67). The sin has been laid upon Jesus, our substitute, with the result that “we are not to be anxious about what Christ and God think of us, but about what God thinks of Christ, our Substitute” (EGW GCB April 23, 1901, p. 420).

Iniquity. The Heb. ‘awon, “moral distortion,” “crookedness,” “guilt.”

Guile. Heb. remiyyah, “deceit.” No falseness in himself that he knew of, and none in the sight of others or before God. His confession is sincere. Compare Rev. 14:5.

3. I kept silence. David refused to confess his sin even to himself. For a whole year after his sin in regard to Uriah and Bath-sheba, David lived in apparent security (see PP 723). But he was not free of severe mental conflicts and resultant physical suffering (see Ps. 6:2, 3; 31:9).

Roaring. Heb. she’agah (see on Ps. 22:1).

4. Thy hand was heavy. David is referring to the proddings of a guilty conscience.

Moisture. Life forces. The Hebrew of this sentence is obscure. The LXX presents a very different reading, “I became thoroughly miserable while a thorn was fastened in me.”

Selah. See p. 629.

5. Acknowledged my sin. With acknowledgment and confession came forgiveness. On the three words for sin employed in this verse, see on vs. 1, 2.

I said. For a fuller understanding of this passage, see 2 Sam. 12:1-14; cf. Luke 15:18.

Thou. Emphatic in the Hebrew. Augustine is reported to have said, “The voice is not yet so much upon the lips, when—the wound is healed.”

6. For this. Or, “because of this.” Forgiveness bestows on the one forgiven the divine compulsion of telling others (see Acts 5:42).

When thou mayest be found. The statement of the psalmist implies that there will be a time when men will seek forgiveness and will not find it. How can this be true if God is “merciful and gracious, longsuffering” (Ex. 34:6), and willing to “abundantly pardon” (Isa. 55:7)? Naturally at the end of human probation such a condition will exist (see Amos 8:11, 12; Rev. 22:11). But the experience may come earlier to individual sinners. Many feel that they can indulge in sin, for a time at least, without serious consequences to themselves, and then, at a convenient moment, repent and obtain forgiveness. But the tragedy of sin is that it fastens itself so securely upon the soul and becomes so firmly a part of the life pattern, especially when perpetrated in the light of full knowledge, that there is often no desire later to give it up. Without such a basic desire there can be no forgiveness. In many such cases there may arise an outward desire for salvation and a seemingly sincere request for riddance of sin, but if, fundamentally, there is no desire to give up the cherished sins of the heart, the search for salvation is vain.

Sometimes the fear of consequences drives the sinner to seek pardon, as was the case with Judas (Matt. 27:3-5); or the goal of material advantage lures him, as it did Esau (Heb. 12:16, 17). But if the threatened consequences had been removed from Judas, or the birthright restored to Esau, each of these men would have pursued his old sinful course. Such seeking God cannot honor (see on Ps. 32:1).

However, the sinner may rest assured that God will not turn a deaf ear to any sincere pleading for pardon. At the same time let him be warned that willful sin, persisted in, may bring a condition in which there is no longer a desire to be cleansed of the defilement. It is this kind of condition that is described in Heb. 10:26, where the tense of the verb allows the following translation, “If we persist in wilful sin … there remaineth no more sacrifice for sins.”

In the floods. The forgiven soul will stand secure, high upon the rock of God’s salvation. The figure was impressive to the Hebrew, who was familiar with the sudden rise of water in ravines and gullies after heavy rain, and its attendant terror to the inhabitants.

7. Hiding place. See Ps. 9:9; 27:5.

Songs of deliverance. A forgiven man cannot remain silent. “How can I keep from singing?” Compare the song of Moses and Miriam (Ex. 15). When the Christian sings, others around him join in his joy.

Selah. See p. 629.

8. Instruct. Heb. śakal, the root of the word “maschil” appearing in the superscription to this psalm. For a discussion of “maschil” see p. 628.

Some regard vs. 8, 9 as a statement of the psalmist’s pledge to fulfill his vow to “teach transgressors” the ways of God (Ps. 51:13). However, it seems more natural to consider these verses to be God’s response to the experience of the psalmist described in vs. 1-8. David had gone astray because he had departed from God’s way and had forsaken God’s guidance. In order to prevent a future repetition of his tragic experience or a moral fall of any nature, he needed most a rededication of purpose that henceforth he would permit God to guide him. God’s gracious promise gave needed assurance of future victory, and thus inspired hope.

Security against moral lapses is found in the course here outlined. The Christian must be constantly instructed in the divine ways, so that he may discern clearly between good and evil. He must know the divine will in every matter, else he will not be able to recognize the temper in his disguise. Because of the complexities of life and the innumerable ways in which the adversary may introduce his specious reasonings, it is necessary to receive fresh instruction daily. This is obtained by a prayerful and purposeful reading of the Bible. A Christian thus instructed, who purposes in his heart that he will do nothing in any line that will displease God, will know just what course to pursue in any matter (see DA 668; cf. Ed 282; CT 17, 18).

9. As the horse. The psalmist contrasts the brute, which, having no understanding, must be restrained by force, with man, to whom God has given intelligence (see Isa. 1:3; Jer. 8:6).

10. Sorrows. Or, “pains.” The verse is a beautiful example of antithetic parallelism (see p. 24).

11. Shout for joy. The psalmist enjoys drawing others into the chorus of praise (see Ps. 64:10).

The psalm is the heart history of one who sinned, for a time refused to confess, endured the torture of guilt, finally acknowledged and confessed, and gained forgiveness. It might be called the psalm of justification by faith.

1. Rejoice. Heb. ranan, “to give a ringing cry in joy.” Verses 1-3 form the introduction to the psalm and are an invitation to the righteous to praise Jehovah with musical instruments.

Comely. Heb. na’wah, “fitting,” “seemly.” The grace of gratitude befits the just.

2. Harp. Heb. kinnor, literally, “lyre” (see p. 34).

Psaltery. Heb. nebel, an instrument like the harp (see p. 33). The word “and” does not occur in the Hebrew text. It is more natural to translate the phrase, “with a harp of ten strings.” Only the best is good enough for the worship of Jehovah. For a general discussion of instruments used in the ancient Temple service see pp. 29-42.

3. A new song. New favors demand fresh appreciation and new hymns of praise (see Ps. 40:3; 96:1). We should not be confined always to the use of that which has been used continually. Changed circumstances require appropriate and timely expression in words of prayer and praise.

4. The Lord is right. Verses 4-21 state the reasons for praising Jehovah. Among these reasons is the fact that Jehovah is righteous and merciful (vs. 4, 5, 18; see Ps. 25:10; 26:3; 36:5, 6).

6. By the word. The second reason for praise (see on v. 4) is that Jehovah created all things. Jesus is declared to be the “Word” (John 1:1), who made “all things” (John 1:3).

Host of them. The heavenly bodies, as indicated by the parallel structure of the verse.

7. Heap. Heb. ned, the word used to describe the waters in Ex. 15:8 and Joshua 3:13-16 in the narrative of the crossing of the Red Sea and of the Jordan. Some translators regard ned as a shorter form of no’d, “skin-bottle” (see RSV). No’d appears in the sentence, “Put thou my tears into thy bottle” (Ps. 56:8). This interpretation is supported by several ancient versions.

In storehouses. Compare Job 38:8-11; Jer. 5:22.

9. He spake, and it was done. Or simply, “he spake, and it was,” the word “done” being supplied; or perhaps better, “he spake, and it became.” “He” is emphatic, as is indicated in the Hebrew by the use of the pronoun; God is set forth as Creator, in sharp contrast with any god that might claim creative ability. The sublimity of the language used to describe the creative acts of God is unsurpassed in literature (see Gen. 1:3, 6, 9, 11, 14, 20, 24, 26).

Stood fast. Or, “stood forth,” or simply “stood,” heightening the sublime simplicity of the synonymous parallelism of this verse (see p. 622).

10. The Lord bringeth. The third reason for praise (see on vs. 4, 6) is that Jehovah is sovereign (vs. 10, 11).

11. Standeth for ever. Note the contrast between the phrases of vs. 10, 11: “counsel of the heathen,” “counsel of the Lord”; “devices of the people,” “thoughts of his heart.”

12. Blessed. See on Ps. 1:1. This verse anticipates vs. 18-20, introducing the idea of God’s special relationship to Israel.

13. Looketh from heaven. See on Ps. 11:4. The fourth reason for praise (see on vs. 4, 6, 10) is that Jehovah is omnipresent and omniscient.

All the sons. Jehovah is the God of all men, although all men may not recognize their allegiance to Him (see Matt. 5:45).

15. Alike. Heb. yachad, “the entire number.” The meaning is that God fashions the hearts of all men, not that the hearts are fashioned in the same manner. The word for “fashion,” yaṣar, is used to describe the creation of man and beast (Gen. 2:7, 8, 19). It is used also of the prenatal development of man (Jer. 1:5; cf. Isa. 44:2). Hence the psalmist may here refer to the creation of the human mind. Or he may have meant the subsequent influencing and molding of human thought.

16. No king saved. The fifth reason for praise (see on vs. 4, 6, 10, 13) is that Jehovah is omnipotent. By employing references to the relative impotence of rulers, strong men, and cavalry, the psalmist implies that Jehovah alone is omnipotent. This is an extraordinary poetic device, its implied meaning being discernible only to the attentive reader.

18. The eye of the Lord. See on Ps. 32:8. The sixth reason for praise (see on vs. 4, 6, 10, 13, 16) is that Jehovah can be depended on to protect His chosen people.

19. Famine. The inhabitants of Palestine were frequently exposed to famine.

20. Waiteth. See on Ps. 27:14.

21. Heart. See Ps. 13:5.

Name. See on Ps. 7:17.

22. According as we hope. A plaintive closing appeal that Israel may speedily realize the fulfillment of her hopes and enjoy evidence of Jehovah’s tender consideration. Jacob gave Israel a lesson of hope and trustful waiting in the midst of the last words uttered on his deathbed (see Gen. 49:18).

1. At all times. See Eph. 5:20. The psalmist begins the psalm in a personal tone.

Soul. That is, “I” (see on Ps. 16:10).

3. With me. The psalmist invites the “humble” to join in praising Jehovah. We “magnify” God when we “ascribe … greatness” to Him (see Deut. 32:3). “All hail the power of Jesus’ name.” “Let the redeemed of the Lord say so” (Ps. 107:2). In the modern synagogue service Ps. 34:3 is spoken by the reader as he takes the Torah from the ark.

Name. See on Ps. 7:17.

4. He heard me. Here begins the psalmist’s expression of the secret of his gratitude. He is grateful for what God did for him, for what He has done for others, and for the lessons that God has taught him by way of experience.

5. They looked. Probably the “humble” of v. 2; possibly, men in general who have experienced God’s tenderness as had the psalmist. A number of Hebrew manuscripts, also the versions of Aquila and Jerome, and the Syriac, have the verb in the imperative “look ye.”

Were lightened. Or, “brightened up” (see 2 Cor. 3:18). “Turn your eyes upon Jesus, look full in His wonderful face.” Nothing is more beautiful than the radiant countenance of a real Christian. When God looks our way, all the world is sunlit. A slight change in pointing makes the verb an imperative (see on “they looked,” v. 5), to be translated “beam ye [with joy].” The LXX also has the verb in the imperative.

6. This poor man. Probably the psalmist is referring to himself in the third person, thus presenting a touching picture for our observation.

This verse, according to the acrostic arrangement, should begin with waw; instead, the following letter, zayin, is the initial letter.

7. The angel of the Lord. On the ministry of heavenly angels see AA 153, 154; GC 511-513, 631, 632.

Encampeth. See Gen. 32:1, 2; 2 Kings 6:16, 17. The continual presence of guardian angels is one of the Christian’s sweetest assurances.

8. O taste and see. The psalmist invites others not to take his word, but to put the matter to the test for themselves. “Taste” is from the Heb. ta‘am, “to try the flavor of,” here meaning, “to experience” (see Heb. 6:5; 1 Peter 2:3). The surest proof of religion is found in personal experience. Without Christian experience the religion of Christ is only theory, and as mere theory it has no saving power.

Good. Heb. tob, a word covering a wide range of qualities, such as “gracious,” “kindly,” “friendly.” A meditation upon this attribute of God should serve to correct our sense of cold justice. We should be sensitive to the gentler elements of God’s character. When tempted to forget gentleness in our relations with men, we need to think on this attribute of Deity.

Blessed. See on Ps. 1:1.

Man. Heb. geber, “the young, vigorous man.” None is beyond the need of divine help. In the divine plan, self-sufficiency is impossible. Man needs God.

9. Saints. Heb. qedoshim, “holy ones” (see on Ps. 16:3; Lev. 19:2).

No want. See on Ps. 23:1.

10. Lions. For all their strength, young lions become famished, but those who reverence God lack nothing essentially good.

11. Children. Teacherlike, the psalmist offers instruction. Verses 11-14 constitute a unified piece of instruction in the varied matter of the psalm.

Fear of the Lord. For comment see on Ps. 19:9.

12. Desireth life. The question involves man’s primal psychological “drives.” All men want to live long and happily.

13. Keep thy tongue. See Ps. 15:2, 3; 39:1-3; Prov. 18:21; 1 Peter 3:10-12; James 3:2-10. Verses 13 and 14 answer the question of v. 12. The modern Jewish liturgy for daily use includes this verse.

Guile. Heb. mirmah, “deceit.”

14. Depart from evil. See Ps. 37:27; Isa. 1:16, 17. Christian living is both negative and positive; we must go away from evil, and we must do good. Merely refraining from evil is not enough. We must be active in doing good.

15. Eyes of the Lord. See Ps. 32:8.

16. Face of the Lord. As the righteous are under “the eyes of the Lord,” so the wicked find God’s face turned against them. Both righteous and wicked are equally seen by God.

The remembrance. Compare Prov. 10:7.

17. Delivereth. Often in this life, and completely in the life to come. The promise does not guarantee complete deliverance here; but in the case of every righteous man, heaven will mean deliverance from all troubles.

18. Of a broken heart. A heart crushed by sorrow or suffering prepares a man to learn the most important lessons that God has to teach (see Ps. 119:71). The idea of the “broken heart” is frequent in the Bible (see Ps. 51:17; Isa. 61:1; 66:2).

19. Many are the afflictions. See on v. 17. Being a Christian does not necessarily exempt one from affliction, but it gives one strength to endure. However, it has been observed that the sufferings of the Christian are less than those of the unbeliever, who suffers also the effects of intemperance, of crime, of evil habits. Some of the rewards of right living are enjoyed in this life.

20. Keepeth all his bones. God protects the righteous from their enemies and watches over them (see on Matt. 10:28-30).

Not one of them. The general principle is that the righteous are under divine protection. In the Bible general principles are often expressed in concrete language (see Matt. 10:30, 31). In fulfillment of Scripture Jesus’ bones were not broken (see John 19:36; cf. Ex. 12:46; Num. 9:12; DA 771, 772).

21. Evil shall slay. Sin consumes itself. Death is the natural and inescapable consequence of sin.

Shall be desolate. Better, “shall be held guilty” (see Ps. 5:10).

22. Redeemeth. The thought of this verse is in contrast with that of v. 21.

Soul. See on Ps. 16:10.

Shall be desolate. See on v. 21. The repetition of the verb in vs. 21, 22 emphasizes the contrast between the fate of the wicked and the ultimate deliverance of those who trust in God.

1. Plead. Heb. rib, “to contend,” or “to conduct a case against.” Rib is also the root of the Hebrew word translated “them that strive.” To get the force of this we should translate the clause, “Contend, Lord, with those that contend against me.” See Ps. 43:1; 1 Sam. 24:15 for other occurrences of rib. The psalmist calls upon God to defend him against those who are accusing him falsely. The verse is an example of synonymous parallelism.

2. Shield and buckler. Both the smaller shield of Ps. 3:3 and the larger, stronger shield of Ps. 5:12 (see also on Ps. 18:2); here used to convey the idea of complete defense.

3. Stop the way. The Hebrew form translated by this phrase is segor. A change in vowel pointing to sagar gives us a noun that has been interpreted to mean the two-edged sword called in Greek sagaris. The reading of the KJV is supported by the LXX. The verse pictures God, in human language, as a warrior fighting at the side of the psalmist.

Soul. Or, “me” (see on Ps. 16:10).

4. Be confounded. In the psalms of imprecation, the cause of the psalmist is often identified with the cause of a righteous God (see Ps. 40:14, 15; see p. 624).

5. As chaff. See on Ps. 1:4.

The angel of the Lord. Compare 2 Kings 19:35.

6. Dark and slippery. Literally, “darkness and slipperiness.” The enemies would flee down dark and slippery hills.

7. Their net. For comment see on Ps. 7:15; 9:15.

8. Him. The singular may here be used of the psalmist’s enemies collectively. See further on Ps. 9:15, 16.

9. My soul. Or simply “I” (see on Ps. 16:10). The psalmist will rejoice, not in the destruction of the wicked, but in God’s interposition.

10. All my bones. The entire body rejoices.

11. False witnesses. Literally, “witnesses of violence.” Verses 11-18 describe the nature of the psalmist’s enemies.

They laid to my charge. Rather, “they ask of me.”

12. Spoiling. Literally, “loss of children,” a touching picture of a person utterly bereaved. The psalmist feels alone in the world (see on Ps. 38:11).

13. Sackcloth. The garb of mourners.

I humbled my soul. The psalmist mourned, prayed, and fasted for those who were now his enemies. His friendly behavior in the past is now repaid by their hostility.

My prayer returned into mine own bosom. Rather, “my prayer—may it [or, it shall] return into my own bosom!” The psalmist asks that his prayer for his enemies be granted him, in proof of the sincerity of his attitude toward them.

14. Bowed down heavily. The outward forms of mourning among the Hebrews included going about unwashed and with untrimmed beard (see 2 Sam. 19:24). The psalmist’s mourning was as complete as that for one next of kin.

15. Adversity. Literally, “stumbling.” When the psalmist stumbled, his enemies rejoiced and banded together against him to prevent him from rising again.

The abjects. Heb. nekim, “smitten ones,” referring perhaps to those less strong than the psalmist, who joined in the slander suggested in the verse.

Did tear. Slanderous tongues are like the sharp teeth of wild beasts, which tear their prey.

16. With hypocritical mockers in feasts. This phrase is obscure in the Hebrew. The LXX reads, “they tempted me, they mocked me with mockings.”

Gnashed. See Job 16:9; Matt. 13:42, 50.

17. How long? See on Ps. 13:1.

Darling. Heb. yechidah (see on Ps. 22:20).

Lions. Frequently the psalmist compares enemies to lions (see Ps. 10:9; 17:12; 22:13).

18. Give thee thanks. The second section of the psalm, like the first (see v. 10), closes with a solemn and impressive vow of thanksgiving.

19. Without a cause. Throughout the psalm the writer protests his complete innocence. Some think this is the phrase to which Jesus referred when He said, “They hated me without a cause” (John 15:25). However, the same thought occurs again in Ps. 69:4. Since Ps. 35 is not strictly Messianic, and Ps. 69 is clearly so, it may be more logical to assume that Jesus was referring to the latter.

21. Aha. The enemies are pictured as seeing their desire fulfilled in the utter downfall of the psalmist.

22. Thou hast seen. Compare the clause “how long wilt thou look on?” (v. 17). From this point on, the psalm is more calm.

Keep not silence. Literally, “be not deaf” (see on Ps. 28:1).

25. Ah, so would we have it. Literally, “Aha, our soul!” idiomatic for the idea, “Aha, we have our heart’s desire” (RSV).

27. Shout for joy. Because the cause of the psalmist is vindicated.

Prosperity. Heb. shalom, “peace.” The close of the psalm is pitched to the key of victory, a far cry from the tone of the beginning.

28. Shall speak. Heb. hagah. This verb conveys the idea of speaking in a low voice, as of one musing on a gentle thought. It is translated “meditate” in Ps. 1:2.

Thy. God’s salvation, not the psalmist’s deliverance. Contemplation of God’s goodness takes our thoughts away from ourselves.

All the day long. Continually. “Faithful work is praise and prayer” (Henry van Dyke).

1. Saith. Heb. ne’im, “an utterance.” The word occurs 361 times in all and is elsewhere used exclusively of divine utterances, generally in the expression “saith the Lord” (Gen. 22:16; etc.). Sometimes the prophet is presented as the speaker (Num 24:3, 15; Prov. 30:1). In the verse under consideration is a most unusual use of the word. Transgression is personified and presented as repeating a divine oracle. Sin comes to speak to the sinner as though it were the voice of God.

My heart. Several Hebrew manuscripts, the LXX, and the Syriac read “his heart.” This reading seems to be more in harmony with the context. The first sentence then becomes literally, “the utterance of transgression [or, “transgression saith”] to the wicked in the midst of his heart.”

Fear. Heb. pachad, “trembling,” “dread.” This is not the word for “fear” generally appearing in the expression “fear of the Lord” (see on Ps. 19:9). Pachad is not “fear” in the sense of “reverence,” or “worship,” but “fear” in the sense of “dread,” as the “fear of the enemy” (Ps. 64:1), or “fear of evil” (Prov. 1:33). Paul quotes the second sentence of Ps. 36:1 in support of his thesis on the depravity of the wicked (Rom. 3:18).

2. Be found to be hateful. The Hebrew of this verse is very obscure. It reads literally, “For he flatters himself in his eyes, to find his iniquity to hate.” Perhaps the psalmist means that the wicked deludes himself with the idea that he will not be discovered in his sin and therefore punished.

3. To be wise. Verses 3, 4 present a progression in evil: leaving off doing good, meditating evil, determining to do evil, doing evil without condemnation of conscience.

4. Mischief. Or, “vanity.”

He abhorreth not evil. For the hopelessly depraved sinner the sinfulness of sin is no deterrent to action. He does not recognize the immoral quality of the sinful act.

5. Thy mercy. Heb. chesed (see on v. 7). With startling abruptness and in striking contrast with the matter of vs. 1-4, the psalmist turns to extolling the mercy and faithfulness of God (see on Ps. 33:4). Such abrupt transition is typically Hebraic.

In the heavens. The psalmist seems to soar suddenly upward, above the depravity of humanity, to the limitless spaces where dwell the attributes of God. Because the Hebrew preposition be, “in,” may also mean “from,” as shown by Ugaritic parallels (see pp. 618, 619; see on Ps. 18:13), this passage should probably be understood as stating that God’s loving-kindness comes “from the heavens.”

6. The great mountains. Literally, “the mountains of God.”

Deep. Heb. tehom, the word used to designate the primeval ocean (see on Gen. 1:2). The psalmist is picturing God’s judgments as inexhaustible and unfathomable.

Man and beast. From man, the crowning act of God’s creation, to the wild beast. God cares for all the creatures of His hand (see Ps. 145:9). Note God’s care for dumb animals as expressed in Ps. 104 (see also Jonah 4:11). The Christian should treat dumb animals kindly (see PP 443).

7. Excellent. Heb. yaqar, “precious,” “costly.”

Lovingkindness. Heb. chesed, translated “mercy” in v. 5. See Additional Note on this psalm.

Shadow of thy wings. See on Ps. 17:8; cf. Deut. 32:11, 12.

8. They shall be abundantly satisfied. Heb. rawah, literally, “to drink one’s fill.” God’s provision for man satisfies, in that he finds in God what he needs, and finds that satisfaction in abundance (see Eph. 3:20; cf. Luke 6:38). God is the gracious Host (see on Ps. 23:5).

River. The figure was especially forceful to the dweller of Palestine, where water is often scarce.

Of thy pleasures. God’s pleasures, not those falsely esteemed by man. Barnes finds the following teachings in this verse: (1) God is happy; (2) religion makes man happy; (3) this happiness is of the same nature as God’s; (4) this happiness meets the need of the soul; (5) it leaves no soul need unsatisfied; and (6) this happiness is found especially connected with worship in God’s house. Compare PP 413.

9. The fountain of life. Life literally and spiritually; life here and hereafter. God is the source not only of life but of all that gives life meaning (see Ps. 34:12; John 1:4; 4:10; 5:26; Ed 197, 198; see on Prov. 9:11).

In thy light. As God is the source of light, only in Him can we see light. Apart from God, all our understanding is only darkness. Our prayer should be: “What in me is dark, illumine” (Milton). See John 3:19, 20; 1 John 1:5-7; 1 Peter 2:9).

10. Continue. The psalmist requests that God’s favor be perpetual.

Lovingkindness. Heb. chesed, the third time in this psalm (see on v. 7; cf. v. 5).

Know thee. God intends that a knowledge of Him shall lead to salvation (see John 17:3; see on Prov. 1:2).

11. Remove me. The psalmist prays that he may not be trampled by the proud sinner nor moved from the place in which God has established him.

12. There. The psalmist sees his prayer already answered, and draws our attention to the picture of the revelation of God’s righteousness in the complete overthrow of the wicked. The psalm begins in depression and ends in triumph.

1. Fret not thyself. Literally, “do not heat thyself [in vexation].” Do not worry or chafe over the apparent triumph of the wicked (see Prov. 24:19). As Christians we should conquer fretting, for in fretting we lose perspective and clarity of vision. Moreover, when we are angry with the sinner, we are unable to help him, and also put ourselves in the wrong.

Neither be thou envious. See Prov. 3:31; 23:17; 24:1, 19; cf. Ps. 73:3. The psalm begins in the style of the Proverbs and continues so through much of its course.

2. Like the grass. A common figure of speech (see Ps. 90:5, 6; 103:15).

3. Trust. The best antidotes for fretting are trust in God and continual engagement in doing that which is of value to God and man.

Shalt thou dwell. Literally, “dwell thou,” a command. God’s command guarantees continuance in the land; there is no need to seek security in flight.

Thou shalt be fed. Literally, “feed thou,” or “pasture thou,” also in the imperative mood. Some prefer to translate the clause, “feed on faithfulness.” This verse offers four rules to keep the mind calm when we are perplexed over the seeming prosperity of the wicked: (a) trust in God, (b) keep busy doing good, (c) dwell calmly where God puts us, and (d) seek God’s faithfulness.

4. Delight thyself. If we choose and love what God loves, we shall enjoy the desires (literally “petitions”) of our hearts. On our identifying our thoughts and aims with God’s plans for us, see DA 668.

5. Commit thy way. Literally, “roll thy way” (see on Ps. 22:8; cf. 1 Peter 5:7). The burden that is too heavy for us we may simply roll upon the Lord. David Livingstone is reported to have remarked that this verse sustained him at every turn of his course in life in Africa, as well as in England.

Trust. See on v. 3.

He shall bring it to pass. Heb. ‘aśah, simply, “he will perform,” or, “he will act” (RSV). The matter in which He will act is set forth in v. 6.

6. Righteousness. If, when slandered, we trust in God, He will cause the clouds to dissipate so that our true character and motives may be as clear as the sun at high noon (see Jer. 51:10).

7. Rest. Literally, “be silent.” If we could but keep still awhile we should hear in the stillness the voice of God speaking calmness to our souls.

Wait patiently. See on Ps. 25:3; 27:14.

Fret not. See on v. 1.

8. Cease from anger. The psalmist continues to give advice on the problem of our attitude toward evil men. Do not allow yourself to cherish feelings of anger against them or against God for permitting them to carry on for a while. With Him rests their ultimate end.

Fret not. A repetition of the key phrase (see on v. 1).

To do evil. The clause reads literally, “Fret not thyself, only to do evil.” Anger and fretting lead to doing evil. Evil cherished in the heart is sin, and leads to overt sinning.

9. Wait. Compare v. 7. Verses 9-15 deal chiefly with the lot of the godless.

Shall inherit the earth. See vs. 3, 11, 22, 29, 34. This golden thread of comfort runs through the psalm. See also Ps. 25:13; Isa. 57:13; Matt. 5:5.

10. Shall not be. These words will have a unique fulfillment in the ultimate annihilation of evildoers and the extinction of sin from the universe (see DA 763; GC 544, 545).

11. Inherit the earth. See on vs. 3, 9.

Abundance of peace. This will be especially true when sin and sinners are no more.

12. Gnasheth. Compare Ps. 35:16.

13. The Lord shall laugh. See on Ps. 2:4. The psalmist is using the language of men.

His day. Compare 1 Sam. 26:10; Job 18:20; Jer. 50:27, 31.

14. The poor and needy. See on Ps. 9:18.

Of upright conversation. Literally, “the upright of way.” A number of Hebrew manuscripts and the LXX have “the upright in heart.” At the time the KJV was translated the word “conversation” meant man’s whole manner of living (see Ps. 50:23; Gal. 1:13; Eph. 4:22; etc.).

15. Into their own heart. Evil is a boomerang—it comes back upon the evildoer (see Ps. 7:15, 16; 9:15; cf. Esther 7:10).

16. Better. See Prov. 15:16. Verses 16-34 deal chiefly with the ultimate lot of the godly.

Riches. Or, “abundance.”

17. Arms. The proverblike verse is an example of simple antithetic parallelism (see p. 24).

18. Knoweth. See Ps. 1:6.

The days. Meaning what happens to the upright day by day (the figure of metonymy). See on Ps. 31:15.

20. As the fat of lambs. Heb. kiqar karim, the meaning of which is not clear. Yaqar is, literally, “preciousness.” The idea of “fat” is derived from the observation that the precious parts of lambs are the fat parts. Karim may also be translated “pastures,” as in Isa. 30:23. Hence many translate the phrase “as the excellency of the pastures,” a not inappropriate symbol in a land where rich pasturage was consumed by the summer heat. Some suggest a slight change in vowel pointing, and a change from an r to a d, two letters easily confused in the Hebrew. This results in the translation, “like the burning of furnaces.” The LXX has a very different reading, rendering the second part of the verse, “and the enemies of the Lord at the moment of their being honored and exalted have utterly vanished like smoke.”

Into smoke. See Ps. 102:3.

21. Righteous sheweth mercy. Verses 21 and 22 are two couplets of antithetic parallelism (see p. 24) contrasting the character and condition of the wicked and the righteous. The wicked cannot pay their debts; the righteous have enough for charitable uses (see the promise of Deut. 15:6; Deut. 28:12, 44).

24. Though he fall. Perhaps primarily the psalmist is referring to stumbling into misfortune, disappointment, or calamity (see on Ps. 34:19). He may have had in mind also falling into sin. The righteous man is not without sin, but when he makes a mistake he takes immediate steps to rectify the error. “When we are clothed with the righteousness of Christ, we shall have no relish for sin; for Christ will be working with us. We may make mistakes, but we will hate the sin that caused the sufferings of the Son of God” (EGW RH March 18, 1890; quoted in MYP 338).

Upholdeth him with his hand. Literally, “upholdeth his hand.” God holds his hand, lest he be utterly prostrated when he falls (see Isa. 41:13; 43:2).

25. Now am old. The psalmist’s own witness from a life of careful observation and experience. The verse indicates that the psalmist wrote the psalm in his latter years. He cannot mean that the righteous have no privations, but rather that they are not forsaken of God as they pass through times of suffering. Ultimately they prosper, for their descendants are provided for. The psalmist is uttering a general truth: true religion makes men industrious and independent and saves them from the necessity of begging for subsistence. For the opposite picture, see Job 15:20, 23.

26. Ever. Literally, “all the day.”

Lendeth. Whereas the wicked man borrows (see on v. 21).

27. Depart from evil. This verse expresses the lesson of the psalm (see Ps. 34:14).

28. Judgment. At this point a verse beginning with ‘ayin does not appear; however, ‘ayin is the second letter in the clause translated, “they are preserved for ever” (see p. 722).

29. Inherit the land. See vs. 3, 9, 11, 22, 34.

For ever. Note the repetition of the idea (see vs. 27-29).

30. Speaketh. Heb. hagah, “to mutter,” “to meditate” (see on Ps. 1:2, where the hagah is translated “meditate”; see on Ps. 35:28).

31. Law. Heb. torah (see on Prov. 3:1).

In his heart. See Deut. 6:6; Ps. 40:8. A new covenant experience (see Heb. 8:8-13).

33. Leave. Or, “abandon.”

In his hand. A Hebrew idiom meaning, “in his power.”

Condemn. When men falsely condemn a righteous man, God will acquit him (see 1 Cor. 4:3, 4).

34. Wait. Compare Ps. 27:14.

Thou shalt see it. Eventually vindication of right will come, and the saints will see the triumph of truth. The psalmist’s statement need not be understood as expressing vindictiveness, but rather as forecasting the ultimate triumph of God’s justice and love (see Mal. 4:3).

35. I have seen. A witness from personal observation (see v. 25).

A green bay tree. Heb. ’ezrach ra‘anan, the meaning of which is not clear. ’Ezrach is, literally, “a native of a place,” “a citizen possessing the full civil rights” (Ex. 12:49; Lev. 16:29 etc.). Ra‘anan means “luxuriant,” “full of leaves.” Perhaps the LXX has preserved the correct rendering in its reading, “the cedars of Lebanon.” Some suggest the meaning, “a tree that has never been transplanted.”

36. He. The wicked man (see on v. 10; see also 8T 127).

37. End. Heb. ’acharith, a word with a variety of meanings such as “the end to which somebody has come” (see Num. 23:10; Prov. 1:19; etc.), or, “the last,” “the remainder,” “the future” (Prov. 23:18; Jer. 29:11). The psalmist is thinking of the ultimate outcome of the righteous man, and that outcome is triumph, in contrast with the ultimate outcome of the wicked, as expressed in the next verse.

38. Together. Better, “altogether.”

The end of the wicked. Or, “the future of the wicked” (see on v. 37). The contrast with the upright is complete.

39. Strength. Or, “place of refuge,” “stronghold.” Despite the apparent triumph of the wicked, God is a place of refuge to the righteous, and they who place their trust in Him will ultimately be delivered.

40. Because they trust. See on v. 3. In studying this psalm, it is well to bear in mind that this life is a school preparing us for the life hereafter, the prelude to the drama of life eternal. Ultimately it will be well with the righteous.

1. Rebuke me not. Compare Ps. 6:1.

2. Thine arrows. Symbols of God’s punishment (see Ps. 7:13).

Presseth me sore. See Ps. 32:4.

3. Soundness. See Isa. 1:6. The symptoms portrayed here, coupled with the fact that the sick man’s friends left him alone (see vs. 7, 11), convey the idea that the sickness was an extremely loathsome disease.

Rest. Heb. shalom, “peace,” cessation from suffering.

Because of my sin. The psalmist feels that his suffering is punishment for his sin. All suffering is the result of the entrance of sin into the universe, and personal suffering is often the direct result of wrongdoing. “Whatsoever a man soweth, that shall he also reap” (Gal. 6:7). God does not work a miracle to preserve men from suffering the consequences of violating nature’s laws (see CD 29). If men were shielded from the disastrous results of their wrongdoing, sinners would become greatly emboldened in their iniquity.

However, not all suffering is the direct result of personal sin on the part of the sufferer. Many of the ancients regarded every affliction as the penalty of some wrongdoing either in the sufferer or in his parents (see John 9:2). Conversely they judged the degree of man’s guilt by the amount of suffering. “Satan, the author of sin and all its results, had led men to look upon disease and death as proceeding from God,—as punishment arbitrarily inflicted on account of sin” (DA 471). Because of this misconception they regarded the heavenly Father as a stern and exacting executor of justice.

Many Christians are under the same misapprehension. In spite of the lessons of the book of Job, and the lessons taught by Jesus (see Luke 13:16; Acts 10:38; cf. 1 Cor. 5:5; 2 Cor. 12:7), these Christians look at God as the one who brings disease.

Here is the true philosophy of suffering: “Suffering is inflicted by Satan, and is overruled by God for purposes of mercy” (DA 471). The reason God does not always shield His children from disease and suffering is that if He did, Satan would bring the same charges against God as he did in the case of Job, that God was unfairly placing a hedge about His servant (Job 1:10). God must allow Satan the opportunity to afflict the righteous, so that all charges of unfairness will ultimately be shown to be groundless.

The sufferer may thus find comfort in the thought that though a “messenger of Satan” buffets him (see 2 Cor. 12:7), God is overruling for purposes of mercy and will cause the affliction to work for the good of the individual (see Rom. 8:28).

4. Mine iniquities. Emphasizing the meaning of v. 3.

Too heavy. The sudden change of figure from the idea of sin passing over the head, for example, like waves of the sea, to the idea of the unbearable burden of sin, may suggest confusion of thought as a result of the illness (see on vs. 8, 10).

5. Are corrupt. Literally, “fester,” “putrefy.”

6. I go mourning. Compare Job 1:20; 2:8; Ps. 35:14.

7. Loathsome disease. The symptoms seem to indicate a loathsome disease with an intense inflammation.

Soundness. See on v. 3.

8. I am feeble. Or, “I am benumbed.”

I have roared. Compare Ps. 22:1. The voice gives utterance to the deeper anguish of the soul. With this verse the psalmist closes the major part of his discussion of the physical symptoms of his suffering.

9. Before thee. The psalmist recognizes that God knows his desire for forgiveness and healing, and that there is no need of repeating his prayer. He must rest his case with God. The faintest prayer is heard in heaven. We are not heard for our much speaking, but according to the intents of the heart and the completeness of our devotion. “True prayer engages the energies of the soul and affects the life” (4T 535).

This verse is the single ray of comfort in vs. 1-14. It is enough for the psalmist to realize that he can unburden his heart to a God who knows and cares.

10. My heart panteth. The complications of the disease include palpitation of the heart, weakness, and partial blindness. The sufferer is exhausted from the agony of his suffering, and is practically on the verge of death.

11. My lovers. Compare Ps. 31:11. They are unwilling to come near the sick man, probably from fear of contagion (see Job 19:13-20). Perhaps this estrangement was one of the arrows of v. 2.

Sore. Heb. nega‘, “stroke,” “plague,” used of a calamity or judgment (see Gen. 12:17; Ex. 11:1).

Here the psalmist turns from the suffering that arises from his own state of body and mind to the suffering that is aggravated by the conduct of his friends who had deserted him and his enemies who were plotting against him.

13. A deaf man. The psalmist took no notice of the slander of his enemies, and remained silent under persecution.

15. In thee. The third direct appeal to God (see vs. 1, 9).

18. I will declare. A complete confession of sin. The psalmist withholds nothing. The suffering has been salutary (see on v. 3). The psalmist knows the satisfaction of true repentance.

19. But mine enemies. The psalmist is perplexed over the observation that the wicked continue to be prosperous and in good health.

20. Because. The underlying reason for the conduct of his enemies was that he was a good man, doing good. Sin cannot tolerate goodness. Total depravity abhors righteousness (see 1 John 3:12).

21. Forsake me not. See Ps. 22:11, 19.

22. My salvation. See Ps. 27:1. The closing words of the psalm show the salutary results of the psalmist’s suffering. The trials caused the psalmist to cry out earnestly to God, in whom alone he recognized his hope of salvation.

1. I said. David resolved not to sin in speech (see James 3:2; cf. Job 2:10).

Bridle. Heb. machsom, “a muzzle,” from the root chasam, translated “muzzle” in Deut. 25:4. Compare James 3:2-4.

Before me. The psalmist did not want his complaint to strengthen the wicked in their hostility to God (see Ps. 73:15). Evil men misuse and wrongly interpret our doubts.

2. Dumb. Compare Ps. 38:13.

Was stirred. Repressed feelings may be intensified (see Jer. 20:9). Expression gives relief.

3. Then spake I. Finally, the fire of his pent-up feelings burst into flame, and he broke the silence. Verses 4-13 are the expression of his feelings, to which vs. 1-3 are only the introduction.

4. End. The substance of the psalmist’s troubled thoughts is expressed in the first clause of this verse. The psalmist wants to have a proper sense of the brevity and uncertainty of human life, that he may rest in the consciousness of God’s care.

How frail I am. Compare Job 3.

5. As an handbreadth. Literally, “as handbreadths,” meaning, obviously, a few.

The handbreadth was one of the smaller measures, being equal to 1/6 cu., or approximately 2.9 in. or 7.4 cm. (see Vol. I, p. 165).

Age. Heb. cheled, here the duration of life. Compare Ps. 90:4-6.

At his best state. Literally, “standing firm.” Life is so short and we accomplish so little during our brief lives that it is natural for all of us at times to inquire why God made us so.

Selah. See p. 629.

6. Vain shew. Heb. selem, “an image,” here a transient image.

Disquieted in vain. Man is restless, full of anxiety, active, but what does he accomplish (see James 4:13, 14)?

Heapeth up riches. The psalmist sees the phantoms called men spending most of their energy amassing wealth, at the same time recognizing that they have no control over their wealth after death (see Job 27:16-19; Eccl. 2:18, 21).

7. And now. There is a sudden turn from the consideration of the vanity of man’s present life to the thought of God as the source of man’s hope. This is the single gleam of light in the elegy.

8. From all my transgressions. The psalmist believes that forgiveness will bring deliverance from trouble, for he holds his trouble to be the result of transgression.

Foolish. Heb. nabal, frequently translated “fool” (2 Sam. 3:33; Ps. 14:1; 53:1; etc.). The psalmist is jealous for God’s honor. He believes that if God does not deliver him, he will be ridiculed by the godless, who will rejoice in visible proof that God does not concern Himself with man.

9. Dumb. Compare v. 2.

Because thou didst it. The psalmist attempted to solve his problem by a blind submission to the will of God. Many attempt to solve the problem of suffering in the same way. They try to convince themselves that if God sends the punishment, it must be right and good. Like the psalmist, they do not understand the true philosophy of suffering (see on Ps. 38:3). Instead of recognizing Satan as the true author of disease and affliction, and God as the one who is working out the devices of the enemy for the good of the sufferer (see DA 471), they see disease and death as proceeding from God, as punishment arbitrarily inflicted on account of transgression.

10. Remove. It is proper to pray that the stroke of the enemy be removed (see 2 Cor. 12:8), but the petitioner should fully submit to the divine will (see Luke 22:42). God alone can judge the case in the light of all the issues involved in the great controversy. It is our part to remove any hindrances to what Heaven would like to accomplish for us, then to leave the results with God. If the stroke is not removed, we should say with Paul, “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Cor. 12:9).

Stroke. Heb. nega‘ (see on Ps. 38:11).

11. With rebukes. See on Ps. 38:3.

Like a moth. See Isa. 51:8; Hosea 5:12.

Selah. See p. 629.

12. At my tears. Verses 12, 13 describe the psalmist’s final plea.

Stranger. Compare Gen. 15:13; Ex. 2:22.

Sojourner. Heb. toshab, “one who settles for a time in a country, but is not a citizen of it” (see 1 Chron. 29:15).

As all my fathers. See Gen. 47:9; Heb. 11:13-15.

13. Spare me. Literally, “turn your gaze from me.” Do not continue to afflict me. In contrast with the usual prayer for God to look toward him and help, the psalmist now prays that God may turn away from him what to the psalmist is His punishing glance.

Recover strength. Literally, “brighten up.”

Be no more. Compare Ps. 6:5; Job 14:1-12. The psalm ends in a tone of deep sorrow, sustaining the almost unbroken unity of thought of the elegy (see v. 7).

1. Waited patiently. The Hebrew here employs an idiom the force of which is to strengthen the idea of waiting. The psalmist persevered in prayer. We “let go of the arm of the Lord too soon” (see Ps. 27:14).

Inclined unto me. The following picture may be imagined: At first, God seemed not to pay any attention to the psalmist; then He bent forward and listened to his cry (see Ps. 31:2; DA 356). This is an exquisite figure representing the tender fatherliness of our God.

2. Horrible pit. Literally, “pit of noise.” The psalmist probably had in mind a dark, deep cavern, in which the waters roar, filling it with horrible sounds, and from which there is no hope of deliverance. God’s arm was long enough to reach down and deliver him.

Miry clay. Or, “mud.” The bottom of the pit is not solid ground on which the psalmist, in his desolation, might stand, but slimy mud (see Ps. 69:2, 14, 15). Every attempt to extricate himself from the mire probably drove him only deeper.

Upon a rock. In contrast to miry clay. The psalmist has firm footing on solid ground (see Ps. 27:5), so that he walks securely (see Ps. 37:23).

3. A new song. God gave the psalmist new reasons for praising his heavenly Father. The idea is frequent in the psalms (Ps. 33:3; 96:1; 98:1; 144:9). The Christian who keeps close to God will daily find new reasons for praising Him (see Lam. 3:22, 23). The song of the redeemed will be a new song, a song of personal experience, a song of victory.

Our God. The psalmist includes his people in his praise (see John 20:17).

Shall trust. Many will see the deliverance that God has brought to the psalmist and learn also to trust in Him. Men accept Christ as their Saviour because they have seen what He has done for others. A saved soul is the best argument for Christianity (see MH 470; 9T 21). The singing of Paul and Silas in the night turned the prisoners’ thoughts to God (Acts 16:25).

4. Blessed. See on Ps. 1:1.

Man. Heb. geber, “man in the vigor of life.”

Respecteth not. Or, “does not turn toward.”

5. Many. The recollection of the particular kindness that God had shown the psalmist became the inspiration of this psalm. God’s blessings were so many that the psalmist was wholly unable to arrange them in order so that he could number them. Indeed, God’s multitudinous blessings to mankind go beyond man’s power to enumerate. Try as we will, it is impossible for us to “count” our many blessings. It is a good thing for us to attempt the calculation, but time would fail to complete the number, for even as we count, fresh blessings are being poured upon us. It is a false humility that keeps a man from telling others how God has helped him (cf. AA 124, 125).

6. Sacrifice. Heb. zebach, an offering involving blood.

Offering. The psalmist wonders how he can thank God for His wondrous works to him, and concludes that God requires of him a higher service than can be shown by all the offerings of the Temple service. This higher service is the subject of the following verses.

Hast thou opened. Heb. karah, “to hollow out,” “to dig.” The idea seems to be that God has digged out His servant’s ears so that there is an unimpeded means of communication between God and His servant (see Isa. 35:5; 50:5). There is no allusion here to the custom of boring through the ear of a servant with an awl, to signify that he was his master’s forever (in that case, only the outer rim of the external ear was pierced, see Ex. 21:6). The idea here is that of digging out, of unstopping, the internal passage of the ear. The ear is open to God’s Word. Obedience is superior to mere sacrifice (see Ps. 51:16, 17).

Ps. 40:6-8 is quoted in Heb. 10:5-7. However, the reading of the LXX rather than the Hebrew is there found. Instead of the clause, “mine ears hast thou opened” (Ps. 40:6), Heb. 10:5 reads, “but a body hast thou prepared me.” This is the reading of the Vaticanus, Sinaiticus, and Alexandrinus manuscripts of the LXX (see DA 23). The versions of Aquila, Symmachus, and Theodotion on the other hand read “ears,” as does the Hebrew.

Burnt offering. An offering totally consumed by fire (see on Lev. 1:3). Compare Isa. 1:11.

Sin offering. See Lev. 4:1-35 (see on Lev. 4:2).

7. Then said I. When his ear had been opened to understand God’s message (applied in Heb. 10:7 to the Messiah).

Lo, I come. Applied to the Messiah, these words refer to His first advent. In the psalmist’s day the volume (literally, “roll,” that is, a scroll) represented the writings of Moses which predicted the coming of the Messiah (see Gen. 3:15; Deut. 18:15; Luke 24:27).

8. I delight. It was Christ’s joy to obey His Father; His was a joyful obedience. When the law is inscribed in the heart, obedience becomes a pleasure. Instead of being regarded as a series of external regulations, perfunctorily to be followed, the law is seen as a transcript of the character of God. A true knowledge of God has led to an intelligent appreciation of the divine character, and has created a desire to copy that character. A sense of the infinite cost of salvation calls forth further appreciation, so that it becomes the Christian’s highest delight to live in harmony with the principles of heaven (see 1 John 5:3; see on Prov. 3:1).

Law. Heb. torah (see on Prov. 3:1).

Within my heart. Literally, “in the midst of my bowels.” With Jesus, the keeping of God’s law was a matter both of intellect and of feeling, of the mind and of the heart (see Deut. 4:29; 6:5).

Verses 6-8 point out one of the primary objectives of the teachings of the Messiah. To the Jews the externals were the sum total of religion. Jesus taught that these were only a means to an end and that the end itself was harmony with the will of God. The basic function of the plan of salvation is to restore in man the image of God (Ed 15), and any system of religion that subordinates this function to adherence to ceremony and tradition thereby obscures the primary purpose of true religion.

9. I have preached. Herein is illustrated the Christian’s responsibility to preach the gospel to others also. That is not righteousness which is kept to oneself. In vs. 9, 10 five verbs are piled up to express the eagerness of the psalmist to show his gratitude to God: “I have preached,” “I have not refrained,” “I have not hid,” “I have declared,” “I have not concealed.”

10. I have not hid. It is an un-Christlike religion that causes its possessor selfishly to horde up the benefits of his faith without sharing these benefits with others. “When the love of Christ is enshrined in the heart, like sweet fragrance it can not be hidden” (SC 82).

13. Be pleased. With vs. 13-17 compare Ps. 70 (see comments there). The expression “be pleased” is from the Heb. rasah, the root of the word translated “will” (literally, “that which is pleasing”) in v. 8.

Make haste. See Ps. 22:19; 38:22.

14. Ashamed. See Ps. 35:4, 26.

15. Aha, aha. The language of contempt and reproach (see Ps. 35:21).

17. Thinketh upon. Heb. chashab, the root from which the word translated “thoughts” in v. 5 is derived.

Make no tarrying. Compare v. 13. The pensive close of this psalm has a delicately human touch. The psalmist’s faith continues firm to the end. In sorrow we can know that God thinks of us and will send deliverance.

1. Blessed. See on Ps. 1:1.

Considereth. Or, “gives attention to.” He studies the most effective way to help. Here is no mere charity of giving. The verb implies a fundamental principle of social economics, involving the proper solution of such problems as those of poverty and disease.

The poor. Heb. dal, “the low,” “the helpless,” “the downcast,” “the poor.”

Time of trouble. Literally, “the day of evil.”

2. The Lord will preserve. These promises should be understood in the light of God’s original plan for the nation of Israel (see Deut. 28:1-14; cf. Ps. 1:3; 37:3, 4, 11, 23-26, 37).

Will. Heb. nephesh (see on Ps. 16:10; 27:12).

3. Strengthen him. As he has ministered to the needs of the sick, so he may expect, as a general principle, that God will enable him to bear sickness when it comes to him. Goodness is the reward of goodness.

Wilt make. Heb. haphak, “to turn,” “to change.” If the language is literal, it suggests the comfort given the sick man when his bed is changed. Nothing marks the experienced nurse better than her ability to make the bed of the sick without disturbing him. If the language is figurative, the psalmist is referring to relief from suffering, perhaps meaning that God will change the bed from one of suffering to one of convalescence. God does not promise always to heal, but He does promise relief and comfort (see 1 Cor. 10:13).

4. I said. The initial position of the pronoun “I” in the Hebrew makes it emphatic. The psalmist recalls what he said when he was sick. He pleads not his own merits, but God’s mercy.

Soul. Heb. nephesh, simply, “me” (see on Ps. 16:10). No more than physical sickness need be inferred.

I have sinned. The psalmist regards sickness as the direct result of, and punishment for, his sin (see on Ps. 38:3).

5. His name perish. His enemies were gloating over the expectation of his early death and the prospect of an extinction of his memory.

6. If he come. Spoken of one of the enemies, who, if he calls on the sick man, speaks hypocritical words, gathers material for doing him wrong, and carries slanderous tales out of the sickroom. This is a graphic picture of one who poses as a friend, but is the worst of enemies.

Speaketh vanity. Or, “speaketh emptiness.” His good wishes are hollow.

7. Whisper together. A continuation of the picture of v. 6. The hypocritical visitor joins the sick man’s other enemies, and together they discuss the wretched condition of the poor sufferer and hope for the worst.

They devise my hurt. This is explained in v. 8. To what lengths will talebearing and hypocrisy go! In the book of Job the friends of Job actually came to the place where they accused Job of the grossest sins (see Job 22:5-10; etc.).

8. An evil disease. Literally, “a thing of Belial,” or “a thing of worthlessness” (see on Judges 19:22; see also on Ps. 18:4). Probably moral evil is intended.

Lieth. The enemies convince themselves that there is no hope for him; therefore they may freely talk about him. The psalmist’s suffering is all the more intensified because they regard it as proof that he is guilty of a shocking crime.

9. Mine own familiar friend. Literally, “the man of my peace.” Those who hold that this psalm was written by David against a background of the rebellion of Absalom, apply this verse to Ahithophel (2 Sam. 15:31; see on Ps. 55:12).

Which did eat of my bread. The conduct suggested here is peculiarly ignominious (see 2 Sam. 9:10-13; 1 Kings 18:19). This passage is applied to Judas (see John 13:18). The fact that a portion of this psalm is shown to have another application besides the more apparently local application does not mean that the entire psalm was originally designed to be predictive. It is best always to interpret these ancient writings first in their historical background and to make an additional application to the future of only those portions that later inspired writers applied in such a way (see on Deut. 18:15).

Hath lifted up his heel. The figure suggests to some the picture of a horse kicking the man who feeds him, to others the idea of tripping someone. Such base ingratitude was shown by Judas, who had accepted three years of favor from the hand of Jesus.

10. Raise me up. From my bed of sickness, contrary to the hope of the enemies (see v. 8).

Requite them. For an explanation of the seeming spirit of vindictiveness see p. 624.

11. By this I know. Compare Ps. 20:6. In the same way that the psalmist misunderstood the true philosophy of suffering (see on v. 4; see also on Ps. 38:3), he falsely held that prosperity and health were special tokens of the favor of heaven. It is true that God bestows these blessings upon men (see James 1:17), but they are bestowed upon both the righteous and the wicked (Matt. 5:45) so that heaven’s gifts cannot necessarily be taken as evidence of divine approval upon the recipient. A misapprehension of this fact explains certain statements made by the psalmist in Ps. 73.

We must never accept freedom from trial as evidence that all is right between us and God. Our only safe guide is the standard of the Word of God and the corroborating testimony of the Spirit (Rom. 8:16; Heb. 4:12).

12. And as for me. Literally, “And I.” The sentence is unfinished, or rather, completed in another grammatical form. The psalmist begins in the first person, and then abruptly shifts his attention to God, who upholds him.

Integrity. Literally, “perfection,” in the sense of completeness. The verse suggests that the psalmist is recovering from his illness.

For ever. This thought is in contrast with the hope of the enemies that he would soon die (v. 5).

13. Blessed be the Lord. A doxology marking the close of Book One (see p. 626). However, the doxology is also peculiarly pertinent following the observation of v. 2. Compare the close to the other sections of the psalms (Ps. 72:18, 19; 89:52; 106:48; 150).

Amen. Heb. ’amen, “surely,” a word of solemn affirmation, made doubly emphatic at this point by repetition. The repetition may also suggest the response of the people when the psalm was used in public worship.

1. Hart. Heb. ’ayyal, “male deer,” probably to be written ’ayyalah, “a female deer,” to agree with the verb “panteth,” which in the Hebrew is feminine.

Verses 1-6 constitute the first stanza of the elegy.

Panteth. Heb. ‘arag, “to long for.” ‘Arag occurs only here and in Joel 1:20, where it is translated “cry,” but where it should probably have the same meaning as here.

My soul. Or, “I” (see on Ps. 16:10).

2. Thirsteth. The figure is heightened by the observation that the lands in which David was a fugitive became intensely hot in the summertime and water was often scarce. Wild beasts frequently prevented the timid deer from approaching the few available water supplies.

The living God. The psalmist’s intense need of God is emphasized in this psalm and the next by the carefully chosen appellations for God (see vs. 8, 9; 43:2, 4).

Appear before God. See Ex. 23:17 Ps. 84:7 for the use of this expression with reference to pilgrimages to the sanctuary. The idea of being in the presence of God is prominent in this psalm (see Ps. 43:5 Ex. 34:24; Deut. 16:16; 31:11). The sanctuary was regarded as a special place where men meet with God.

3. Tears. See Ps. 80:5.

Meat. Heb. lechem, “bread.” “Meat” is an Old English term for food in general. It is of interest to note that where the psalmist speaks of tears as his food, the Ugaritic poet (see pp. 618, 619) speaks of drinking “tears like wine.”

They … say. David’s enemies taunt him with the bitterest of all taunts, implying that the God whom David trusted was not in the least concerned about his welfare.

4. These things. In his exile David remembers the occasions when he worshiped in the house of God with the congregation of those who were rejoicing in the presence of God. Such recollection made the sufferer’s plight even harder to bear. “A sorrow’s crown of sorrow is remembering happier things” (Tennyson). On the other hand, remembering God’s providences may give the sufferer greater fortitude.

5. Why? Verse 5 constitutes the refrain of the poem (repeated with slight variations in v. 11; Ps. 43:5). In view of such pleasant recollections, David rebukes himself for being depressed.

Cast down. Literally, “bowed down.”

Soul. The psalmist is addressing himself.

Disquieted. Heb. hamah, which has in it the idea of growling like an animal, roaring like the waves (see Ps. 46:3), or moaning like the wind.

Hope. See Ps. 25:3; 27:14; Lam. 3:24. We look for comfort in ourselves, when our only hope is in God.

Yet. In God’s own time, all will be well if we continue to trust.

For the help of his countenance. Literally, “the salvations of His face” (see Ps. 13:1). God’s salvations are manifold. It is said that when Luther was at the brink of despair, he would ask the question in this verse, and say to Melanchthon, “Come, Philipp, let us sing the 46th Psalm.”

6. O my God. Verses 6-11 constitute the second stanza of the elegy. The poet resumes his expression of dejection, but in a somewhat more tranquil vein.

My soul is cast down. A frank acknowledgment of the depth of the psalmist’s depression (see the refrain of vs. 5, 11; Ps. 43:5).

Will I remember thee. Even in exile David pledges to remember God. Herein is his strength.

Hermonites. Literally, “Hermons,” perhaps designating the mountain range of which Mt. Hermon, with an elevation of 9,232 ft. (2,814 m.), is the principal peak. Some understand by “Hermonites” the inhabitants of Hermon.

The hill Mizar. Or, “Mt. Mizar,” “Mizar” designating literally, “a trifle,” “a few.” The identity of the peak is not known. The hill was probably one of the lesser peaks of the Hermon range, whence rose the waters of the Jordan.

7. Deep calleth unto deep. The psalmist appears to be in that section of the land where the cataracts from the melting snows of Hermon echo and re-echo over hills and down ravines. These natural phenomena seem to represent the troubles that overwhelm him.

Waterspouts. LXX, katarrakt, from which our English word “cataract” is derived. The psalmist may be referring to the swift waters of the Jordan, especially in time of flood.

Waves. Probably a continuation of the image taken from the cascades and dashing torrents of the upper Jordan in time of flood. The breaking waves and rolling billows represent the psalmist’s overwhelming sorrows of soul, especially in view of his exile from the house of God. David sinks down in momentary disappointment and discouragement, like a drowning man (see Ps. 88:7), but rises immediately in faith and confidence that God will do all things well.

8. Will command. In the midst of his near despondency, David sees a gleam of hope. God will command His love to become effective. As God controls the mighty torrents of nature, so He will control the waters of affliction and help His servant to survive them.

Lovingkindness. Heb. chesed, which may here be translated “divine love” (see Additional Note on Ps. 36).

In the night his song. See Job 35:10; Ps. 32:7; 63:6; Acts 16:25.

9. I will say. In view of his hope in the Lord’s goodness, the psalmist resolves to continue asking God to explain the reason for his suffering.

God my rock. Compare Ps. 18:2.

Why? Compare Ps. 22:1.

10. Sword. The meaning of the Hebrew word thus translated is not clear. It comes from a root meaning “to murder,” “to kill.” It occurs elsewhere only in Eze. 21:22, where it is translated “slaughter.” The LXX renders the opening sentence of Ps. 42:10 “while my bones are crushed, my persecutors reproach me.”

They say. See v. 3; cf. Joel 2:17; Micah 7:10.

11. Why art thou cast down? The second occurrence of the refrain. In this case minor changes of form appear, with the refrain augmented by the words “and my God.” Note the change from “his countenance” (v. 5) to “my countenance, and my God” of this verse. In v. 5 David was addressing his soul; here he seems to claim God for his very own, with striking intimacy (see Ps. 43:5).

1. Plead. Heb. rib, “to contend,” “to conduct a case against” (see on Ps. 35:1; cf. 1 Sam. 24:15).

An ungodly nation. The psalmist is probably referring to his own nation, which he knows to be far from God’s ideal.

Unjust man. Perhaps to be understood collectively of the psalmist’s enemies.

2. Why? The question of Ps. 42:9 is repeated in a stronger form. David is not only forgotten, he is cast off.

3. Thy light and thy truth. Mercy and faithfulness (see Ps. 4:6; 25:10; 26:3; 27:1 36:9; 1 John 1:5).

Thy holy hill. If the psalm was written after David’s capture of Jerusalem (see Introduction to Ps. 42), the expression evidently refers to Mt. Zion. Prior to the erection of the Temple the ark was housed in a temporary dwelling in Jerusalem (2 Chron. 1:3, 4). The ancient tabernacle was at Gibeon (1 Chron. 16:39).

4. My exceeding joy. Literally, “the gladness of my joy.”

Harp. Heb. kinnor, “lyre” (see on Ps. 33:2, 3; see p. 34). When joy is inexpressible in human speech, music gives expression far beyond the limitations of language.

5. Why art thou cast down? The refrain to Ps. 43, or the third appearance of the refrain to the entire elegy if Ps. 42 and 43 are considered one (see on Ps. 42:5, 11). In the Hebrew the refrain here is identical with the refrain of Ps. 42:11. A few Hebrew manuscripts and the LXX have all three refrains in practically identical form (see Ps. 42:11). In this refrain is the epitome of the human experience of the Christian: the problem of suffering, the assurance of help, the confidence of ultimate victory through faith (see 1 John 5:4).

1. Our fathers. The narrative of God’s wonderful acts was passed from father to son (see Ex. 10:2; 12:26, 27; Deut. 6:20-25; 32:7). The phrase “in their days” goes back to the time of the entry into Canaan (see Ps. 44:3).

2. Heathen. Heb. goyim, “nations,” here the nations of Canaan. Throughout this section the idea is emphasized that victory over the enemy was won, not by the strength of Israel, but by the intervention of God.

Them. That is, the children of Israel.

The people. That is, the nations of Canaan.

Cast them out. Rather, “set them free,” that is, the children of Israel. The double parallelism may be illustrated by the following paraphrase:

Thou didst drive out the nations of Canaan with thy hand,

And plantedst the children of Israel;

Thou didst afflict the people of Canaan,

And set free the children of Israel.

3. Countenance. The word thus translated is rendered “presence” in Ex. 33:14, 15. God’s presence was symbolized by the pillar of cloud (Ex. 13:21).

Hadst a favour unto them. Or, “delightedst in them.”

5. Through thee. Victory is ascribed to God.

Push down. Heb. nagach, used of the pushing of horned cattle in Deut. 33:17.

8. Boast. Or, “praise.” God is the only ground for praise. Compare Isa. 25:1-4.

Selah. See p. 629.

9. But. A sharp contrast between Israel’s early victory under God’s strong hand and the present sorry plight of the nation. The psalmist is using the nontechnical language of Bible writers who so often describe God as doing those things He does not prevent (see on 2 Chron. 18:18). There is a sense in which such a description is correct, but the language must be understood in the light of the over-all revelation of inspiration. Suffering and death entered this world as a result of sin, and the blame for their presence must be laid at the door of Satan, not God. God sowed “good seed in his field,” but “his enemy came and sowed tares among the wheat” (Matt. 13:24, 25).

There is a sense in which God at times is more directly responsible for calamity. In a world in which evil exists it seems essential that sin bring penalty so that the evil propensities of the human heart may be curbed. Thus God has ordained civil penalty for individuals, and also that national crimes be visited upon a nation (see on 2 Chron. 22:8). The calamities of Israel belonged either in this category, in which case they were not undeserved, or in the general category of the afflictions with which the enemy harasses the human family. In such an event God should not be held responsible for them. The sufferer may not always be able to determine immediately the cause of his afflictions. While seeking an answer he should be careful not to charge God “foolishly” (Job 1:22).

Hast cast off. Compare Ps. 43:2.

11. Sheep appointed for meat. Literally, “sheep of food,” that is, sheep destined to be slaughtered for food (see v. 22).

Heathen. Nations (see on v. 2).

12. For nought. Literally, “for not-riches.” It was as though Israel had been given away, as worthless.

Dost not increase thy wealth. Or “didst not make a profit with their purchase price.” Some prefer to translate, “demanding no high price for them” (RSV).

13. Reproach. Compare Ps. 39:8.

14. Byword. Heb. mashal, a word with a number of meanings, such as “parable,” “proverb,” “a prophetic figurative discourse,” or “a song of derision” as here and in Deut. 28:37 and 1 1 Kings 9:7.

15. Confusion. Or, “insult.”

Hath covered me. Compare Ps. 69:7.

16. For. Or, “because of.”

By reason of. Literally, “because of the face of.”

This verse closes the psalmist’s description of the helpless state of the nation of Israel.

17. Not forgotten thee. The psalmist maintains that the reason for Israel’s woes cannot be traced to defection from God; that even though the nation had remained loyal, it had been punished.

In thy covenant. It is difficult to understand how the psalmist could maintain that Israel had remained faithful, in the light of her continued defection. Perhaps he means that although individuals—even a majority of them—had broken the covenant, still, as a nation, she had not formally disavowed God. Or, perhaps in the intensity of his grief, he speaks hyperbolically, as is customary in the East.

19. Dragons. Heb. tannim, “jackals,” not to be confused with tannin, “sea monster” (Gen. 1:21; Ps. 148:7), or “serpent” (Ex. 7:9, 10). “The place of jackals” signifies the wild, desolate place which such creatures frequent. The psalmist asserts that the Hebrew nation has been despoiled and made a fit place for wild beasts to dwell in (see Jer. 9:11; 10:22). This is a forceful hyperbole.

Shadow of death. See on Ps. 23:4; see also Job 3:5.

20. Stretched out our hands. Compare 1 Kings 8:22; 2 Chron. 6:12, 13.

21. He knoweth. If this were true, God would know. This is a solemn appeal to God’s omniscience.

Of the heart. See Heb. 4:12.

22. For thy sake. The psalmist claims that the sufferings were not because the people had broken the covenant, but because they were God’s people. Paul quotes this verse to describe the sufferings of Christians (see Rom. 8:36).

23. Awake. Compare Ps. 3:7; 7:6; 35:23; 78:65. It appears that God has utterly abandoned the nation of Israel. The psalmist now begins to plead with Him. A truer picture of God’s watch care over Israel is found in Ps. 121.

24. Wherefore hidest thou? Compare Ps. 13:1.

25. Our soul. Or, “we” (see on Ps. 16:10). The verse indicates extreme affliction and prostration.

26. For thy mercies’ sake. Or, “for the sake of thy love” (see on Ps. 36:7). Despite the near despair over the nation’s ignominious plight, the psalmist holds fast to his belief in God’s love. His trouble was his inability to understand God’s ways. His strength lay in his assurance of God’s unfailing love.

1. Is inditing. Heb. rachash, a word occurring only here in the OT. In post-Biblical Hebrew it means “to be actively astir.” Such a definition fits the present context. David is so stirred by the wonder and the beauty of his vision (see MB 79) that he must give it expression. Soul-stirring preaching, like great poetry, comes from a soul that is stirred (see Matt. 12:34).

My tongue. David wishes his expression to be that of a rapid writer—warm, free, overflowing with emotion.

Pen. Heb. ‘eṭ, “stylus,” a writing instrument used for inscribing letters on stone (see Job 19:24).

This unusual formal introduction lends solemnity and importance to the theme of the poem.

2. Fairer. David describes his prophetic vision of Jesus, the effulgence of the Father’s glory (MB 79). That the Jews attached Messianic importance to this verse is seen from an Aramaic paraphrase that reads, “Thy beauty, O King Messiah, is greater than that of the sons of men.”

In vs. 2-9 the king is portrayed as a man, as a warrior, as a ruler, and finally as a bridegroom on the wedding day.

Grace. After mentioning the king’s physical beauty, David calls attention to his graceful speech (see S. of Sol. 5:16; Isa. 50:4; Matt. 7:29; 13:54; Luke 2:47; Luke 4:22).

Therefore. Gifts of beauty and persuasive eloquence are regarded as proof of God’s signal blessing.

3. Gird thy sword. Not only is the king beautiful and gracious of speech; he is also strong in battle. The poet predicts his victory as he goes forth to war. It has been suggested that the ceremony of knighthood is based on these words.

4. Meekness. The kingdom was to be established, not on pride and arrogance, but on humility, meekness, gentleness.

5. Thine arrows. This verse is a dramatic presentation of ideas, rather to be translated: “Thine arrows are sharp—the peoples fall under thee—[the arrows sink] into the heart of the king’s enemies.” The picture is that of complete victory.

6. Thy throne, O God. This phrase is variously rendered in the versions and in the margins of the versions. Typical among the translations are the following, “Thy throne is the throne of God,” “Thy throne, given of God,” “Thy throne is God’s,” “Your divine throne.” These translations were apparently an attempt, by those who believed an earthly wedding to be highlighted, to give a translation to the phrase that would be in harmony with this concept. A correct understanding of the principles of OT prophetic interpretation (see Introduction to Ps. 45; see also on Deut. 18:15) permits an immediate and local application of the psalm as well as an application to the future of certain portions certified by inspiration to have such application. In the light of these considerations there is no need to depart from the simple and most natural translation of the Hebrew that is found in the KJV and the ancient versions. For a fuller discussion of the translation problems of this verse, see Problems in Bible Translation, pp. 148-150.

Verses 6 and 7 are quoted in Heb. 1:8, 9 to show that the Messiah is exalted above the angels (see Introduction to Ps. 45).

For ever and ever. There will be no end to Messiah’s dominion (see Rev. 11:15).

A right sceptre. Literally, “a scepter of uprightness.”

7. God, thy God. God the Father has anointed Christ the Son. It is possible to translate this phrase “O God, thy God,” in which case the direct address to Christ the Son (as in v. 6) is continued, God the Father being considered His God.

Anointed. Heb. mashach, the root of the word “Messiah” (see on Ex. 29:7; Num. 3:3).

8. All thy garments. The clause reads literally, “myrrh and aloes and cassia, all thy garments.” His garments are so saturated with perfumes that they seem to constitute his very clothing.

Myrrh. A fragrant exudation from a tree found in Arabia (see Gen. 43:11; Esther 2:12; S. of Sol. 4:6; Matt. 2:11; John 19:39).

Aloes. A fragrant substance produced by burning an aromatic wood from India and Ceylon (see Prov. 7:17; S. of Sol. 4:14). Not to be confused with the modern bitter medicine called aloes.

Cassia. A bark resembling cinnamon, but less aromatic, grown in India.

Ivory palaces. Palaces adorned with ivory, as the celebrated palace of Ahab in Samaria (see on 1 Kings 22:39; cf. Amos 3:15).

Whereby. Heb. minni, archaic of min, meaning “from,” or “whence.” A slight change to minnim yields the translation “stringed instruments” (see RSV; cf. Ps. 150:4). The ancient versions support the reading of the Hebrew text.

9. Kings’ daughters. Since the marriage scene is laid in the opulence of the royal court, it is appropriate that the attendants should be the women of royal blood.

Thy right hand. The place of honor (see 1 Kings 2:19).

In gold of Ophir. In garments embroidered or ornamented with the choicest gold. For the location of Ophir, see on 1 Kings 9:28; cf. Job 28:16.

10. Hearken. The psalmist now addresses the bride, introduced in v. 9, counseling her to give careful thought to the new relation into which she is about to enter.

Forget. The bride is being admonished, in effect, “Do not pine for your own home, do not compare the new with the old, do not try to bring foreign ideas into your new environment; break all associations that would stand between you and your king; identify yourself fully with your husband.” A beautiful example of fealty to another is found in the story of Ruth and Naomi (see Ruth 1:16-18).

11. Desire. Devotion to her husband will enhance her charms in his eyes. Sincere affection binds man and wife.

Lord. Sarah addressed Abraham as “my lord” (see on Gen. 18:12; cf. 1 Peter 3:6).

Worship. Heb. shachah, literally, “to bow down,” an action performed before men as well as God (Gen. 27:29; 33:7; 1 Sam. 25:23; etc.).

12. Daughter of Tyre. Persons of wealth or rank will bring wedding gifts, considering it a privilege thus to honor the marriage. Compare the expression “daughter of Zion” (Isa. 1:8). At the time of the psalmist, Tyre was probably the most wealthy commercial city known to the Jews. On the wealth of Tyre, see Isa. 23:1-8; Eze. 26; 27.

13. The king’s daughter. The bride, daughter of another king (see v. 9).

Within. Here referring, not to the glory and loveliness of heart, but to the bride as she appears attired for the wedding in her own dwelling before she goes forth to meet the bridegroom.

Of wrought gold. See on v. 9.

14. In raiment of needlework. Heb. riqamoth, now thought to refer to variegated material such as many-colored garments (see Judges 5:30; Eze. 16:10).

Virgins. Her bridal attendants.

15. With gladness. The bride’s procession comes forth to meet the groom and to be conducted into the palace of the king. This verse concludes the address to the bride.

16. Thy children. The descendants of the king will occupy positions of prominence. The glory of the future kingdom will replace that of the earlier kingdom.

Verses 16 and 17 are a concluding benediction upon the royal marriage, addressed to the king.

17. Name. See on Ps. 5:11; 7:17.

To be remembered. The words of this verse may be understood to describe the praises due to God (see MH 101).

The people. Literally, “peoples.”

1. Present help. The complete phrase reads literally, “a help in distresses has He been found exceedingly.” Since God has always proved His help, He may be depended on in dire straits.

Verses 1-3 constitute the first stanza, which portrays the security of God’s people even when the foundations of the earth are shaken.

2. Therefore. That is, in view of what David has said in v. 1.

The convulsions of nature, the earthquake that throws the mountains into the sea, the roaring of the waves, the cataclysm of the tidal wave—these phenomena as well as any commotions and revolutions in the political world need not shake the one who trusts in God. Whatever may happen, God is a proved refuge.

3. Selah. The word here marks the close of the first stanza. On the possible meaning of Selah see p. 629.

4. A river. A beautiful figure of God’s protection. It represents a state of calm security in sharp contrast with the wild ocean of v. 3. The second stanza (vs. 4-7) depicts the peace of the city of God, while all that is outside her walls is in a state of uproar.

Streams. Probably picturing canals leading from the river to water gardens and dwellings. God’s protection is dispensed freely through innumerable channels. A city well supplied with water is the picture the prophets presented of the Jerusalem that might have been (Eze. 47:1-5; Joel 3:18; Zech. 14:8). The New Jerusalem will have its stream of living water (Rev. 22:1).

The city of God. Jerusalem, where God was represented as having His place of abode (see Ps. 48:1).

Tabernacles. In David’s day the ark, the symbol of God’s presence, was housed in a temporary dwelling (2 Chron. 1:3, 4).

5. In the midst. God, as a help and protector, is represented as being in the midst of the city (see Isa. 12:6).

Shall not be moved. See Ps. 15:5; 16:8.

Right early. Literally, “at the turning of the morning,” that is, at dawn, when the morning makes its appearance (see Ex. 14:24; Lam. 3:22, 23).

6. The heathen. Or, “the nations.”

The earth melted. Forceful language, figuratively showing God’s absolute power. The succession of short sentences, without conjunctions (the rhetorical figure of asyndeton), lends force to the vivid description.

7. The Lord of hosts. See on Ps. 24:10. Verse 7 is the refrain to the second stanza (see v. 11). The refrain sounds the keynote of the psalm.

Is with us. Compare Ps. 23:4.

Refuge. Or, “a secure height,” “a retreat.” The verb from which the Hebrew noun is derived is used in Ps. 20:1: “the name of the God of Jacob defend thee [set thee on an high place].”

Selah. See v. 3.

Comforted by this verse, John Wesley courageously met the approach of death. He quoted it the night before his decease, and was heard repeating its promise all through the night hours.

Our strength lies not in self, nor in alliance with worldly power, but in God. Calvin said: “That the faithful might learn that, without any aid from the world, the grace of God alone was sufficient for them. … Therefore, though the help of God may but trickle to us in slender streams, we should enjoy a deeper tranquillity than if all the power of the world were heaped up all at once for our help.”

8. Come, behold. The third stanza (vs. 8-11) portrays God’s power manifested in His domination over the mighty movements of nations, and the sublimity of His serene exaltation above them.

9. Maketh wars to cease. The Hebrew form denotes continued action.

Chariot. Heb. ‘agaloth, not the usual word for war chariots. It signifies rather “wagons,” “transport wagons” (see Gen. 45:19; 46:5; 1 Sam. 6:7).

The verse presents a picture of a battlefield strewn with broken weapons and burned vehicles. The victory is complete.

10. Be still. Literally, “let be,” “desist,” “give up.” God Himself speaks these sublime words. The first clause of this verse has been paraphrased: “Hush! Cease your tumult and realize that I am God.” We talk too much and listen too little. We lack Christian poise and steadiness, because of our ceaseless busyness. Moses spent 40 years in the land of Midian (Acts 7:29, 30), Paul 3 years in the desert (Gal. 1:17, 18; AA 125-128), and Jesus 40 days in the wilderness (Matt. 4:1, 2), in preparation for the responsibilities of the divine call.

Know. Men become acquainted with God by observing the acts of God.

I will be exalted. The theme of Ps. 47.

11. The Lord of hosts. Verse 11 is the refrain to the third stanza (see on v. 7).

Selah. See on v. 3.

Ps. 46 will bring special comfort to the people of God in the time of trouble (see GC 639). In that fearful hour, when a mighty earthquake such as never was will convulse the earth; when the sun, moon, and stars will be shaken out of their courses; when the mountains will shake like a reed, and ragged rocks be scattered on every side; when the sea will be lashed into fury and the whole surface of the earth be broken up; when mountain chains will sink and islands disappear (Matt. 24:29, 30; Luke 21:25, 26; GC 637; EW 34, 41), the saints will find protection in God.

1. Voice of triumph. See 2 Sam. 6:15; 1 Chron. 15:28. Nothing short of such demonstrations as clapping and shouting appeared sufficient to the psalmist to express the praise that is due God (see Ps. 148, 149, 150).

2. The Lord. Heb. Yahweh (see Vol. I, pp. 171, 172).

Terrible. Or, “to be reverenced.” God is worthy of profound reverence.

Over all the earth. See Ps. 46:10; Mal. 1:14.

4. The excellency of Jacob. Or, “the pride of Jacob,” that is, the land of Canaan, a land of beauty and productivity.

Selah. See p. 629. The word stands at the point of division of thought: vs. 1-4 express the psalmist’s hope; vs. 5-9 portray the accomplishment of that hope.

5. God is gone up. A picture of God returning to His dwelling place after having descended to accomplish one of His marvelous acts.

6. Sing praises. Heb. zamar, the root of mizmor, “a psalm” (see p. 627). Note the force of the fourfold repetition of the phrase.

7. King of all the earth. See v. 2; Ps. 46:10. This is the theme of the psalm.

With understanding. Heb. maśkil, a word of uncertain meaning (see p. 628). Since the term appears in the superscription of a number of the psalms (32, 42, 44, etc.), presumably as a technical designation of such psalms, the clause should probably be translated, “sing a maskil” (see RSV, “sing praises with a psalm”).

9. Princes. Either the princes of Israel or of the people of other nations.

Even the people. The word “even” is supplied. The RV supplies “to be,” and the RSV, “as,” both readings supporting the idea that the people of other nations will unite themselves to the people of the God of Abraham. Converts to the Lord are regarded as the children of Abraham (see Gen. 17:4; Rom. 4:13-18; Gal. 3:7).

The ideas of vs. 8, 9 are expanded in Ps. 97 and 99.

Shields. Perhaps here a figure of the princes, as defenders (see Hosea 4:18, where the word for “rulers” is, literally, “shields”). The LXX reads “mighty” for “shields,” evidently from a different Hebrew word. Those who rule are under the rule of Jehovah.

Since the Heb. magen, “shield,” also means “entreaty,” “petition” (see on Ps. 7:10), the passage should probably be rendered, “Toward God go the entreaties of the earth; he is greatly exalted.”

Greatly exalted. See on Ps. 46:10. The theme of the psalm is repeated in its final clause.

1. Great. David begins with a lofty ascription of praise to Jehovah, who has shown Himself a deliverer from great danger (vs. 4-8).

The city. Jerusalem (see Ps. 46:4; 48:8).

The mountain. Mt. Zion (see Ps. 2:6; 68:16; see on 48:2).

2. Situation. Rather, “height.” Jerusalem’s elevation above the surrounding country is perhaps the most striking feature of its topography. The city is on one of the highest ridges in the country. Its elevation probably made invaders afraid to attack it (see vs. 4, 5).

Joy of the whole earth. A poet’s hyperbolic expression of his patriotic regard for the capital of his nation (see Ps. 50:2; Lam. 2:15).

Sides of the north. The exact meaning of this expression is not entirely clear, though the following explanation appears reasonable. Originally Mt. Zion referred only to the section of the city captured from the Jebusites (2 Chron 5:2; cf. 2 Sam. 5:7). Mt. Moriah lay to the north of Zion hill, and it was on this northern hill that the Temple and the palace of Solomon were later erected (2 Chron. 3:1; cf. 1 Kings 8:1). Geographically the two eminences of Zion and Moriah form a single ridge. After the building of the Temple the entire ridge became known as Zion (see Isa. 8:18; Joel 3:17). Because of the presence of the sanctuary and of the palace on the northern part of the ridge from the time of Solomon, the northern section became the most important district of the city. Hence by the expression “sides of the north” the psalmist may have figuratively attempted to represent the seat of civil and religious government and specifically the dwelling place of God, as the context of the psalm indicates. This interpretation sheds light also on Isa. 14:13, where Lucifer is represented as aspiring to sit “in the sides of the north.” To sit in such a position meant to share in God’s counsels and to enter into the divine purposes. This was precisely Lucifer’s ambition (see PP 37).

Since David was the author of Ps. 48 (see Introduction to Ps. 48), any prominence he have gave to the northern eminence of Moriah was in prophetic anticipation, or else he composed the psalm after the detailed plans for the Temple, including the determination of the site, had been completed (2 Chron. 3:1).

City of the great King. See on Ps. 46:4. Jesus quotes this phrase as an appellative of Jerusalem (Matt. 5:35).

4. Were assembled. Verses 4-6 present a graphic description of the advance and sudden destruction of an enemy army. The language is highly compressed. The paucity of connectives in vs. 4 and 5 increases the force of the description (see on Ps. 46:6).

5. Hasted away. The enemy looked at the impregnable city, realized that they could not take it, saw that their own safety was in jeopardy, and fled precipitately.

6. In travail. This simile, denoting the severest of pain, is frequent in the OT (see Jer. 4:31; 6:24; Micah 4:9, 10).

7. Ships of Tarshish. A second comparison to show God’s power as revealed in the confusion and dispersal of the enemy. Tarshish is usually identified with the classical Tartessus in southern Spain, north of Cadiz, though other places also may be meant. “Ships of Tarshish,” formerly held to be ships able to sail to Tartessus, are now held to be “refinery ships” (see on 1 Kings 10:22). As a storm wrecked these vessels, so God swept the enemy aside.

8. As we have heard. Our fathers have told us of God’s wonderful deliverances of the past. Now we have seen with our own eyes.

Lord of hosts. See on Ps. 24:10.

The city of our God. See on v. 1; cf. Ps. 46:4.

God will establish. Present deliverance is a pledge of future triumph.

For ever. Compare PK 46, 564; DA 577.

Selah. See p. 629.

9. We have thought. Literally, “we have compared.”

Lovingkindness. Heb. chesed, “divine love” (see on Ps. 36:7).

Thy temple. See on Ps. 5:7. Frequenting the house of God tends to direct our thoughts to God.

10. Thy name. As God’s name is known to the ends of the earth, so far should His praise extend.

11. Mount Zion. See on v. 2.

The daughters of Judah. Probably here used figuratively of the cities of Judah (see Joshua 15:45).

12. Go round about her. For the purpose of examining and admiring the city God had thus preserved from the enemy through a marvelous demonstration of His power.

Tell. Or, “count.” “Tell” is still used in this sense in such phrases as “to tell money,” “to tell ballots” (seePs. 22:17; 147:4).

13. Mark ye. Meaning, literally, “set your heart to,” that is, “observe carefully.”

Tell. Give an account, as evidence of God’s right to universal sovereignty. David, justly proud of Jerusalem, traces all her glory to God, her Deliverer.

14. This God. The God who has taken up His abode in the city and has defended it against the enemy.

Unto death. God will be our guide all through life; He will accompany us to the very end. If the Christian has this assurance, he need have no fear. The Shepherd will lead His flock on into eternity (see Ps. 23:6).

There is some question as to whether the Hebrew phrase ‘al-muth is correctly rendered “unto death.” The word may be a musical term (cf. Muth-labben, Ps. 9, superscription; see pp. 628, 651). The LXX reads, “forever.”

1. All ye people. The problem to be discussed merits the attention of all mankind.

Verses 1-4 constitute an introductory exhortation, solemn and formal (see Deut. 32:1; Ps. 50:1; Isa. 1:2; Micah 1:2).

World. Heb. cheled, “duration of life.” Cheled is also used to designate “the world” as composed of the passing generations of men (see Ps. 17:14).

2. Low and high. Literally, “sons of ordinary men [Heb. ’adam] and sons of great men [Heb. ’ish]” (see on Ps. 4:2; Ps. 8:4). The psalm teaches the humble not to envy or to fear the rich, and the rich not to trust in their riches or to use them unjustly to lord it over the poor. Thus the rich are warned and the poor consoled.

3. Wisdom. In the Hebrew the words for both “wisdom” and “understanding” are in the plural, calling attention to the varied aspects of these qualifications. See on Prov. 1:2 for definitions of “wisdom” and “understanding.”

4. Parable. Heb. mashal, “similitude,” “proverb,” “song,” or “poem” (see p. 945).

Dark saying. Or, “riddle,” a point so obscure as to need untangling.

Harp. Better, “a lyre” (see p. 34). Sentiments worthy of retention are often best stored in the mind when set to music. “There are few means more effective for fixing His [God’s] words in the memory than repeating them in song” (Ed 167).

5. Wherefore? The psalmist puts the consoling results of his meditation first, before he proceeds with the discussion. He has concluded that he has no reason to fear.

7. Can by any means redeem. A denial emphatically expressed in the Hebrew. No man by his wealth can rescue another from death, not even his own brother. No man can shift his responsibility or accept another’s.

8. Redemption. Verse 8 is parenthetical.

Their soul. “They themselves” (see on Ps. 16:10). Ransom of an individual from death is the theme of the psalmist’s discussion.

Precious. Or, “costly.” It is beyond the power of wealth to save a man from death.

Ceaseth for ever. Wealth is insufficient, no matter how long it may be employed, to save one human being from the grave.

9. Corruption. See on Ps. 16:10.

10. He. The wealthy man (v. 6). Verse 10 states a self-evident natural law. Not even wisdom keeps its possessor from dying.

Brutish. Or, “stupid.”

11. Their inward thought. The rich seem to forget that, sooner or later, men forget the name of the man who once owned their estates, and his memory passes into oblivion.

12. In honour. Or, “in splendor.”

Abideth not. Verse 12 is the refrain of the psalm. It appears again with variation as v. 20.

Abideth. Heb. lin, “to spend the night,” not remaining permanently. He will not even spend the “night” of life, but will soon pass away.

Perish. Literally, “are reduced to silence,” or “are brought to rest.”

13. Their posterity. Those who follow them are as foolish as their fathers.

Approve their sayings. Literally, “delight in their mouth.” These foolish descendants also take pleasure in uttering the same foolish sentiments as their wealthy ancestors. The evil is perpetuated.

Selah. See p. 629.

14. Grave. Heb. she’ol (see on Prov. 15:11).

Shall feed on. Heb. ra‘ah, “to feed a flock,” “to perform the function of a shepherd.” The idea is not that death shall eat them, but that death shall be their shepherd.

Beauty. The body crumbles to dust.

15. My soul. “Me” (see on Ps. 16:10).

From the power of the grave. Literally, “from the hand of she’ol” (see on Prov. 15:11), a vivid personification.

He shall receive me. Better, “He shall receive me for Himself.” In this short clause, all the more powerful because of its brevity, is a suggestion of the doctrine of a future life and the resurrection from the dead (see PK 264). In Gen. 5:24 another form of the same verb describes the translation of Enoch (see 2 Kings 2:10).

Selah. See p. 629.

16. Be not thou afraid. The psalmist turns from encouraging himself to encouraging others.

Glory. This may be thought of as the sumptuousness that wealth provides.

17. Carry nothing away. See Job 1:21; Eccl. 5:15; Luke 12:20; 1 Tim. 6:7.

Glory. See on v. 16. The rich man’s wealth cannot go down to the grave with him. Despite the custom of many peoples of burying wealth with the deceased, the body returns to the dust.

18. Blessed his soul. The picture is that of a rich man complimenting himself on his sagacity in amassing his fortune (see Deut. 29:19; Luke 12:19).

Men will praise thee. Many are ready to praise a man for accumulating that which is the universal desire among men. This general acclaim is no proof of ultimate success.

19. He shall go. That is, the unrighteous man, who is the subject of the psalm.

Shall never see light. The rich sinner and his progenitors will never again look upon the things that were to them the source of their pride and self-congratulation (see Job 33:30).

20. Like the beasts. The refrain of v. 12 is repeated, with slight alterations. Instead of “abideth not,” this verse has “understandeth not,” although a number of Hebrew manuscripts read “abideth not” here also. The LXX has “understands not” in both instances. In Hebrew there is a difference of only one letter between the two readings. According to v. 12, men in general are like beasts that perish; according to this verse, men perish like brutes only if they do not have the true wisdom.

1. The mighty God, even the Lord. Heb. ’El ’Elohim Yahweh. A remarkable combination of the names for God (see Vol. I, pp. 170-173; cf. Joshua 22:22).

The earth. As a witness to the solemn proceedings, all peoples are summoned to attend the trial of Israel’s iniquities.

From the rising. The phrases of this verse emphasize universality. All the world is summoned (see Ps. 113:3; Isa. 59:19). The scene here described will receive a unique fulfillment at the second coming of Christ (Matt. 24:30; GC 300, 642; PP 339).

Verses 1-6 constitute a sublime introduction to the psalm, of greater length than is generally found in Psalms.

2. Out of Zion. See on Ps. 48:2.

3. Shall come. That is, to judgment, in a primary sense to expostulate with the inhabitants of earth, as the body of the psalm indicates. In a unique sense the words are also a prediction of the judgment at the end of the world (see Matt. 25:31; Acts 17:31; 2 Tim. 4:1; see on v. 1).

Shall not keep silence. God will make a pronouncement on man’s conduct.

A fire. The imagery may be drawn from God’s manifestation on Mt. Sinai (see Ex. 19:16, 18).

5. Gather. At the second coming of Christ the angels will be charged with the task of gathering the redeemed (see Matt. 24:31).

My saints. Heb. chasidim (see Additional Note on Ps. 36). “Amid the tempest of divine judgment, the children of God will have no cause for fear” (PP 341).

Sacrifice. Heb. zebach, an offering of a slaughtered animal (Gen. 31:54; 46:1; Lev. 3:1; etc.). The ancient Sinaitic covenant was ratified by the sacrifice of oxen and the sprinkling of blood (Ex. 24:5-8; cf. Gen. 15:9-18). The new covenant was ratified by the blood of Christ (Heb. 9:18-23; PP 371). At the coming of Christ the saints who will be gathered are those who have accepted the covenant sealed by the sacrifice of Christ.

Since the English word “sacrifice” also includes the meaning of the surrender of some desirable thing, the words of Ps. 50:5 have at times been employed to encourage self-denial and the dedication of monetary gifts. But the psalmist is not here speaking of monetary gifts. If the text is used in making an appeal for gifts, it should be made plain that the language of the English translation is being accommodated to define an otherwise self-evident truth.

6. His righteousness. This text will receive an ultimate, unique fulfillment at the time of Christ’s second coming, when “there appears against the sky a hand holding two tables of stone folded together. … That holy law, God’s righteousness, … is now revealed to men as the rule of judgment” (GC 639).

God is judge himself. Man’s judgment has often been wrong, as when criminals have been acquitted or holy martyrs adjudged the vilest of criminals. But in the last great day “God is judge himself” (see GC 650), and each may expect justice.

Selah. See p. 629.

7. Hear. God speaks directly to Israel. In this section the psalmist deals chiefly with man’s duty to God and with the evils of mere formalism in religion (see Isa. 1:11-15).

Will testify. The Judge is also the plaintiff.

God, even thy God. The God who has protected His people has a right to declare the principles of true worship, upon which His government is established.

8. For thy sacrifices. The argument begins negatively. God does not charge Israel with neglect of the forms and ceremonies of religion. Their sin lay in their failure to recognize that the act was of no value unless its meaning was recognized and it was performed in the spirit of thanksgiving and obedience (see 1 Sam. 15:22; Isa. 1:12-17; Micah 6:6-8). On the public and private offerings mentioned here and in the following verses, see Vol. I, pp. 698-710.

To have been. These words are supplied. The clause reads simply, “Your burnt offerings are continually before me.”

9. Bullock. See Ex. 29:11, 36; Lev. 4:4.

10. Mine. Since all creatures belong to God, why should He need gifts from His human creatures?

12. If I were hungry. God did not institute the sacrificial system to provide sustenance for Himself in the flesh of bulls and the blood of goats.

The world is mine. See Ps. 24:1; 89:11.

14. Offer. Heb. zebach, “sacrifice” (see on v. 5). Not the mere sacrifice of animals, as the people commonly understood the term “sacrifice,” was acceptable to God, but only the sacrifice that came from the heart that was full of gratitude and thanksgiving. The argument continues in a positive strain.

Vows. See Ps. 22:25; 116:14; cf. Lev. 7:16. Only lives full of penitence, love, gratitude, obedience, and devotion can be acceptable in the sight of God.

15. Call upon me. Petition, as well as praise, is a part of true religion. We should call upon God out of a sincere heart. The proper service of God is of a spiritual nature, from the heart (see John 4:24).

Deliver thee. See Ps. 46:1.

Glorify me. We cannot honor God in any better way than to confide in Him even when we do not understand His dealings with us.

16. Unto the wicked. God continues to speak, now turning His attention to the wicked. Verses 16-21 deal chiefly with man’s duty to his fellow men.

Whereas vs. 7-15 deal with mere formalists in matters of religion, vs. 16-21 deal with hypocrites, those who teach the law to others and actually violate it in their own lives.

What hast thou to do? Compare Rom. 2:17-24.

Take my covenant. Their disobedience made them unfit even to frame the words of the covenant upon their lips (see on v. 5).

17. Instruction. Heb. musar, “discipline” (see on Prov. 1:2). Wicked men hate discipline.

Behind thee. The hypocrite showed how thoroughly he despised God’s words by throwing them behind him.

18. When thou sawest. Whenever there was an opportunity to share in the results of theft, he was ready to participate.

20. Against thy brother. Falsehood and slander appear all the more heinous when the crime is committed against the closest of kin.

21. I kept silence. God bore with the folly of the wicked until it was time for Him to interpose in judgment.

As thyself. The hypocrite thought that God was like him, and would be satisfied with mere formalism in religion and external piety as a cloak for personal sin. But God regards principle, justice, sincerity, as prerequisite to spiritual worship. The sinner ever tends to conceive of God in terms of his own sinful purposes.

Set them in order. God now opens to the scrutiny of the sinner the nature and extent of his guilt before the judgment seat, prior to imposing the penalty.

22. Now consider this. Verses 22, 23 are the conclusion to the poem, repeating succinctly the lesson of vs. 7-21. God speaks, stating that He requires man’s heart and mind as the only acceptable sacrifice. Here is warning for the wicked and encouragement for the godly.

Forget God. Though professedly engaged in God’s worship.

None to deliver. There will come a time when even the Redeemer will cease to shield the sinner, and he will reap what he has sown (see Isa. 13:9; Zeph. 1:14-18; Rev. 6:15-17; 20:9; 5T 120).

23 Glorifieth me. See on v. 15. This part of the verse is addressed to the formalists of vs. 7-15. Heartfelt thanksgiving is a fundamental element in true religion. It is surprising how little importance we sometimes attach to the significance of the spirit and expression of gratitude in the life of the Christian. We tend to accept God’s benefits as a matter of course.

Conversation. See on Ps. 37:14.

The salvation of God. To him who serves God with a sincere heart and thus conducts himself in accord with the divine will for him, God will reveal His salvation.

The psalm is timeless in its application. We may participate in all the ordinances of the church, be constant attendants at divine service, give freely to help the poor, engage in much missionary activity, and yet be reprobate if we fail to serve God in spirit, or if we cherish sin in our hearts.

1. Have mercy. Heartbroken from a consciousness of his great sin against Uriah and Bath-sheba, crushed under the weight of guilt, David cries to God for mercy. There is in this cry no excuse, no apology, no attempt to vindicate, no complaint against the justice of the law that condemned him. In true humility David blames no one but himself.

Lovingkindness. See Additional Note on Ps. 36. When we have no sense of sin, we talk of justice; when we sense the need of a Saviour, we talk of love.

Multitude. In the vastness of God’s mercy David could safely trust.

Blot out. Erase from the book in which the record of man’s actions is kept (see Ex. 32:32, 33; Isa. 43:25; 44:22; Acts 3:19).

2. Wash me throughly. Literally, “multiply to wash me” (see Jer. 4:14; Zech. 13:1). The Hebrew word is used of washing a garment (Gen. 49:11; Ex. 19:10). “Throughly” is an archaic form of “thoroughly” (see Jer. 6:9; 7:5; etc.).

Iniquity. See on Ps. 32:1, 2 for the several words for sin used in this and the following verses. The various aspects of sin are covered.

4. Against thee, thee only. David did not mean to imply that he had not wronged Uriah and Bath-sheba, but all sin, in its ultimate nature, is sin against God. When convicted by Nathan, David declared, “I have sinned against the Lord” (2 Sam. 12:13). Joseph also acknowledged that, should he yield to temptation, his sin would be against God, “How then can I do this great wickedness, and sin against God?” (Gen. 39:9).

Evil in thy sight. Compare 2 Sam. 11:27; 12:9.

Mightest be justified. When God condemns, He is clear from any charge of injustice (see Rom. 3:4).

5. I was shapen in iniquity. David recognized that children inherit natures with propensities to evil (see Job 14:4; Ps. 58:3; PP 61, 306; MH 372, 373; GC 533). He did not seek to excuse his sin, but sought to stress the still greater need of God’s mercy because of his inborn tendency to do evil (see PP 64).

6. In the inward parts. Compare Ps. 15:2.

Hidden part. David craves the wisdom that will guide him in a pure way.

7. Purge. Heb. chata’, the simple form of which means “to sin,” in the sense of missing the mark. The form employed here means, “to make atonement.”

Hyssop. Under the Levitical law, hyssop was used in ceremonies of cleansing (see on Ex. 12:22; cf. Lev. 14:4; Num. 19:18). David recognized that only the remedy with the greatest purifying power could cleanse him from his defilement.

Wash me. See v. 2; cf. Isa. 1:16, 18. David understood the spiritual significance of the ceremonial law.

The Christian should make this prayer of David’s his own in times when sin has made him miss the mark (see COL 206; PK 320).

8. To hear joy. David longed for the sweet voice of God’s forgiveness (see on Ps. 32:1, 2). This was his supreme desire.

Bones. Compare Ps. 6:2.

9. Hide thy face. Compare Ps. 13:1. David renews his prayer for forgiveness, with most earnest pleading and with tears.

Blot out. See on v. 1.

10. Create. Heb. bara’ (see on Gen. 1:1). God does not merely cleanse the heart; He creates in His forgiven child a new heart (see Eze. 36:26). “The words, ‘A new heart also will I give you,’ mean, ‘A new mind will I give you.’ A change of heart is always attended by a clear conviction of Christian duty” (EGW RH Dec 18, 1913). The prayer for forgiveness should always be accompanied by the prayer for heart renewal and sanctification (see Jer. 24:7; 11:19; Rom. 12:2; Eph. 2:10; 4:24).

A right spirit. Or, “a constant spirit.” David’s prayer is for a spirit that is steadfast in its faith, and therefore constant in its obedience. The psalmist desires an entirely new mental and moral nature. “David had the true conception of forgiveness” when he prayed this prayer (MB 167). This should be the petition of every soul (PP 460).

11. Cast me not away. True happiness is found only in the presence of God (see Ps. 13:1; 16:11; 30:7; cf. Gen. 4:14).

Thy holy spirit. Although he realized that his sins had grieved the Holy Spirit, David prays that he might not be deprived of the guidance of that Spirit (see Isa. 63:10). Compare Eph. 4:30.

12. Restore. David desires a return of that joy he had experienced before his great sin.

With thy free spirit. The words translated “with thy” are supplied. “Free spirit” is better translated, “willing spirit.” David prays to be kept in a frame of mind willing and ready to obey God and to serve Him.

13. Then will I teach. David turns from petition to promise. He promises to instruct others concerning the malignancy of sin, that they may turn from their evil ways and find mercy and forgiveness.

Thy ways. See Ps. 18:21.

Shall be converted. From David’s example, men will learn that God grants mercy to those who forsake their sins, no matter how deep they may have fallen. Michelangelo placed this text as a motto on his portrait of Savonarola.

14. Bloodguiltiness. Apparently specific reference to the murder of Uriah (see 2 Sam. 11:14-17). David pleads that the sentence may not fall upon him.

God of my salvation. See Ps. 18:46; 25:5; 27:9. David recognizes that salvation may be found only in God.

15. Open thou my lips. Forgiveness of sin and the relief of conscience unstop the lips of sinners and cause praise to flow forth abundantly (see Ps. 40:3).

16. Desirest not sacrifice. See on Ps. 40:6-8; cf. Isa. 1:11-17. The law of Moses prescribed death as the punishment for murder (Ex. 21:12); no mere offering could suffice.

17. Sacrifices of God. That is, the sacrifices that God approves.

A broken spirit. Joy in forgiveness does not preclude sorrow and contrition for sin (see PK 78).

18. Unto Zion. David prays that God’s displeasure may not rest upon Zion (see on Ps. 48:2), the city of his heart, because of his sin. It is a characteristic of the psalmist to include his people in his prayer (see Ps. 25:22; 28:9). David probably added vs. 18, 19 to make this intensely personal penitential prayer suitable for public worship (see PP 725).

Build thou the walls. David prayed that nothing might interfere with the continued development of the fortifications of the sacred city (see 2 Sam. 5:9; 1 Kings 3:1; 9:15, 16). Figuratively, the phrase may refer to God’s favor and blessing.

19. Of righteousness. As opposed to the sacrifice discussed in v. 16, sacrifices acceptable to God are sacrifices of righteousness (see Ps. 4:5), offered in a right spirit with a right motive.

With burnt offering. External forms of religion have their place. It was Christ who instituted the ceremonial law (see PP 366, 367). The various services prescribed in this law had important instructional value. The sin of the people lay in making these outward forms the sum total of religion. David recognized the significance and value of the forms of public worship when they are outward signs of the sincere spirit of the worshiper. We should take care that the most formal parts of public worship preserve the spirit of humble worship. There is nothing wrong in following certain forms of worship, but rather in a lack of sincere religion motivating the forms.

1. Why boastest thou? Verse 1 states the theme of the psalm: man’s sinful scheming is futile, for God’s goodness is constantly displayed in the protection of His children.

Goodness. Heb. chesed, “divine love” (see Additional Note on Ps. 36). God’s goodness and mercy are constant.

God. Heb. ’El, a title thought to designate God as a powerful one (see Vol. I, p. 171). God’s majesty is contrasted with the littleness of the mischief-maker.

Continually. Literally, “all the day.”

2. Mischiefs. Verses 2-4 describe the talebearer. Doeg’s misleading report brought about the massacre of the priests (see 1 Sam. 22:9, 10, 18). Condemnation of the evil tongue is a common topic in Psalms (see Ps. 12:3; 55:9; 78:36; 109:2).

3. Selah. The occurrence of this term within a compressed thought (as also in v. 5) seems to indicate that it has no relation here to thought division (see p. 629).

5. Destroy thee. The reference is to the talebearer. The idea of complete destruction is emphasized by three additional verbal phrases: “shall take thee away,” “pluck thee out,” “root thee out.”

Dwelling place. Literally, “tent.”

Root thee out. As a tree is torn up from the roots and left to perish, in sharp contrast with the state of the righteous depicted in vs. 8, 9.

6. Shall see. See Ps. 37:34.

Shall laugh. See on Ps. 2:4; cf. Rev. 18:20; 19:1-3.

7. Man. Heb. geber, “strong man”; employed here to heighten the contrast with his fall.

His strength. Doeg’s fault sprang from his lack of dependence on God.

Riches. Doubtless Saul rewarded Doeg for his unscrupulous activity in dealing deceitfully with David (see PP 659). Doeg may have been wealthy in his own right, and therefore prone to depend upon his wealth rather than upon God.

8. Green olive tree. Unlike the tyrant (see v. 5), David flourishes like a live tree, and bears fruit (see on Ps. 1:3; 92:12-14).

I trust. Unlike Doeg, who trusted in his riches, David made God his confidence.

Mercy of God. Apparently an allusion to the second half of v. 1.

9. Thou hast done it. David expresses his faith that his prayer has been answered (see Ps. 54:7): he has been delivered from Doeg’s treachery.

Wait on thy name. See Ps. 25:3, 5; 27:14. David expresses absolute trust in God and dependence on Him.

Saints. Heb. chasidim (see Additional Note on Ps. 36). For the great mercy shown him in this affair, David vows to offer public praise (see Ps. 22:25; 35:18). The testimony meeting has a place of real value among God’s “saints” of the last days.

1. Iniquity. Instead of “and have done abominable iniquity” Ps. 14:1 has “have done abominable works.”

2. God. Heb. ’Elohim. Ps. 14:2 reads “The Lord,” Heb. Yahweh. The same change occurs in vs. 4, 6. The name Yahweh does not appear in Ps. 53, whereas both ’Elohim and Yahweh appear in Ps. 14 (see Vol. I, pp. 170-173).

3. Gone back. Ps. 14:3 reads “they are all gone aside.” The sense is almost identical, each clause indicating a departure from God.

4. The workers of iniquity. The word “all” precedes this phrase in Ps. 14:4. “God” is “the Lord” in Ps. 14 (see on Ps. 53:2).

5. In great fear. Verse 5 shows considerable variation from Ps. 14:5, 6.

Where no fear was. There was no occasion for fear, since God was on their side. Some have conjectured that this phrase was added by an inspired scribe to adapt the psalm to use at the time of some great deliverance, as at the time of the overthrow of Sennacherib’s army (see 2 Kings 19:20-36).

Scattered the bones. The bodies of the invaders were left unburied (see Eze. 6:5). The idea of a dead body’s not receiving honorable burial was most abhorrent to the Oriental mind. This part of the psalm appears to indicate the background of an attack on Jerusalem, which had been repelled, or a siege of the city, which the enemy had raised.

Put them to shame. The falsity of the utterance, “There is no God,” had been proved by the defeat of these mockers by an act of God, not by Israel’s superior strength.

Despised. Heb. ma’as, “rejected.”

1. By thy name. Compare Acts 4:12. Name stands for character (see on Ps. 7:17).

3. Strangers. Heb. zarim. Because zarim generally refers to foreigners, many scholars reject the authenticity of the superscription to Ps. 54, inasmuch as the Ziphites were not foreigners. However, zar is used of non-Aaronites and non-Levites (Lev. 22:10; Num. 1:51; 3:10), also of those from another family (Deut. 25:5). It is also possible that David used the term contemptuously.

Before them. They have not acted as in God’s presence. They pay no attention to God’s authority.

Selah. See p. 629.

4. Helper. With dramatic abruptness the psalmist now expresses his absolute confidence in God’s deliverance. The psalmist knows that God is with him, although men are against him.

Them that uphold. The LXX has this phrase in the singular. In the LXX the second clause of the verse reads literally, “And the Lord is the helper [or protector] of my soul.”

5. In thy truth. That is, “in thy regard for what is right.” Thus the prayer transcends an attitude of private vindictiveness. David is praying that God’s will may prevail in the destruction of evil.

6. Freely. Heb. binedabah, “with willingness,” “with spontaneousness.” The reference is to a freewill offering (see Ex. 35:29; 36:3; Lev. 7:16; Num. 15:3) in contrast with one required by the law. The confidence expressed in v. 4 has now become a certainty.

Name. See on Ps. 7:17.

7. Hath delivered. If the psalm was written prior to the actual deliverance, this verse is an expression of David’s absolute confidence in ultimate deliverance.

1. Give ear. The four petitions of vs. 1, 2 reveal the intensity of the psalmist’s need.

Hide not. See Ps. 13:1; 27:8; cf. Ps. 10:1.

2. I mourn in my complaint. Literally, “I wander in my concern.”

3. Oppression. Heb. ‘aqah, “pressure.” The word carries the idea of being crushed by a heavy weight.

4. Terrors of death. Knowing that only death would satisfy the conspirators, the psalmist already felt the shadow of death over him (see Ps. 116:3).

5. Horror. Heb. pallaṣuth, which seems to indicate deep agitation as a result of fear, is rare (see Job 21:6; Isa. 21:4; Eze. 7:18). The poet uses graphic language to express the intensity of his emotions.

6. The exquisite poetic beauty of this verse (see Jer. 9:2) gives poignant expression to the desire of every Christian who longs for relief from some continuing trouble. How often we wish that we could flee to a place where we could be safe from all annoyances! We forget that, on this earth, we carry our troubles with us unless we surrender them to Jesus. Let us not forget that there is a world into which trouble cannot enter; that world is heaven (see Rev. 21:4).

Fly away. We need to beware of following the instinct that prompts us to escape from circumstances. If that desire becomes habitual, it is a morbid sign. Our work, our home, our relationships, our responsibilities, are a discipline essential to the development of Christian character. Rather than “fly away,” we should “call upon God” (v. 16).

Be at rest. Literally, “dwell,” “abide.”

7. Wilderness. A place uninhabited by man (see Matt. 4:1). Doves are said to abound in wild rocky places in Palestine, far from the habitations of men.

Selah. See p. 629.

10. They. Some suggest that “violence and strife” (v. 9) are here personified, and presented as surrounding the city. However, the subject may be the personal enemies.

11. Deceit and guile. Society in general was disorganized.

Streets. Literally, “broad place,” “market place” (RSV), where civic business was carried on, where justice ought to be administered.

12. An enemy. The psalmist passes from the general mass of conspirators to one individual.

Reproached. Or, “taunted.”

Borne it. It is not difficult to stand up under the slander of an avowed enemy; it is the calumny of one who was once our bosom friend that is hard to bear, and often overwhelming.

Hid myself. Instead of opening my heart to him.

13. Thou. See on v. 12.

14. We took. The Hebrew imperfect tense here denotes customary action. There were frequent, intimate counsels.

Sweet counsel. Heb. sod, “close, intimate communion.”

In company. Not only did they enjoy fellowship in private; they also associated in public worship. There is great pathos in this verse.

15. Go down. See Ps. 9:17; cf. Num. 16:30.

Hell. Heb. she’ol, “the figurative abode of the dead” (see on Prov. 15:11).

In their dwellings. See vs. 3, 9-11. Wickedness abounds in their houses, their transactions, their hearts. It is well for the community that wickedness should be punished.

16. As for me. In the Hebrew the pronoun stands at the beginning of the sentence and hence is emphatic. The psalmist speaks for himself and contrasts his attitude with the conduct of the traitors.

17. Evening, and morning. Daniel prayed three times daily (Dan. 6:10). True religion is strengthened by regular and frequent times of prayer (see Ps. 119:164).

19. Abideth of old. See Deut. 33:27; Ps. 90:2.

Selah. The appearance of this word within a verse is uncommon (see Ps. 57:3). See p. 629.

20. He. The traitor who had been the psalmist’s intimate friend (see vs. 12-14). The psalmist reverts to a discussion of the treachery of his friend.

Covenant. A relationship implied in close friendship.

21. Smoother than butter. He was a downright hypocrite (see Ps. 28:3; 57:4). The concrete images in this verse are graphic and impressive.

22. Burden. Heb. yehab, a word occurring only here in the OT; hence, its meaning is uncertain. The Talmud assigns to it the meaning “burden.” The LXX has merimna, “care,” “anxiety,” “worry.” Merimna occurs in 1 Peter 5:7, “Casting all your care upon him.” The verb, merimnao, occurs in Matt. 6:34 and is translated “take thought,” better rendered “take anxious thought.”

These promises made to the righteous who cast themselves in faith upon God, the psalmist repeats to himself, and shares them with all who would learn from his experience. God does not always remove the load, but He supports those who set forward in faith.

In his oratorio Elijah, Mendelssohn employs the words of this verse in the beautiful chorale for four voices sung after Elijah’s prayer for rain on Mt. Carmel.

23. Them. The enemies of the psalmist, the men described in the next clause.

The pit of destruction. See Ps. 28:1.

Bloody and deceitful men. Literally, “men of bloods and deceit.” They were the psalmist’s would-be murderers.

Half their days. “Length of days” was a mark of God’s pleasure (see Prov. 3:2). God wants His children to live the normal life span. The indulgences of wickedness tend to shorten life.

In thee. The psalmist will not trust in violence or deceit, but only in God (see Ps. 7:1; 11:1). Trust in God is one of the lofty concepts of the book of Psalms.

1. Be merciful. See Ps. 51:1; 57:1.

Man. Heb. ’enosh, “man in his frailty” (see on Ps. 8:4). The contrast between “God,” the Powerful One, and ’enosh is strong.

Swallow me up. The LXX reads “trample me down.” Compare v. 2.

Daily. Compare vs. 2, 5.

2. O thou most High. Heb. marom, not used elsewhere as a title of the Deity, and it is doubtful whether it is so intended here. A slight change in vowel pointing yields the reading “from a height,” which may be interpreted as meaning “haughtily.”

3. I will trust. The keynote of the psalm. When fear oppresses, by an act of will we may put our trust in God. There is in such a resolution a sound basis for Christian experience. We need to assert our trust.

4. What flesh can do. See Matt. 10:28. Verse 4 is the refrain of the psalm, and is repeated in augmented form in vs. 10 and 11.

6. They gather. The devious methods employed to pursue the psalmist are represented by the rapid succession of clauses without expressed grammatical connection.

Soul. See on Ps. 16:10.

7. Shall they escape by iniquity? The Hebrew of the clause thus translated is obscure. If the KJV rendering is correct the psalmist is inquiring in effect, Can they find safety in wickedness? Can it be possible that the enemies owe their apparent safety to their great wickedness?

The people. Literally, “the peoples.” The psalmist may here be extending the range of the word “enemies” to include all wicked people, all wickedness, in his imprecation (see p. 624).

8. Tellest. Dost number, recount, or keep count of (see on Ps. 48:12). David turns abruptly from imprecation to tender petition for himself.

My wanderings. See 1 Sam. 21:10.

Put thou my tears. As though God took note of his tears, drop by drop. The illustration is a recognition of God’s tender solicitude for His child.

Bottle. Heb. no’d, the skin bottle that was used by the Easterners as a container for water, milk, wine, etc. The psalmist prays that his tears may be placed in a skin bottle, that they may be remembered before God.

Book. Compare Ps. 69:28; 139:16;; Mal. 3:16. “In the book of God’s remembrance … every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded” (GC 481).

9. This I know. The psalmist is sure that God is on his side. Such certainty brooks no defeat. We do well to count the “I know’s” of Christian experience (see Job 19:25; Ps. 20:6; 135:5; 140:12; 2 Tim. 1:12).

10. Will I praise. This entire clause is a forceful addition to the earlier refrain (v. 4).

11. Man. Heb. ’adam (see on Ps. 8:4); the clause that stands parallel in v. 4 reads “flesh.”

12. Thy vows. Two verses of thanksgiving conclude the poem (the “twin psalm,” Ps. 57, closes with a refrain, without verses of this type, having only 11 verses in all). The psalmist has vowed to express his gratitude to God for answering his prayer. He now proceeds to fulfill his obligation.

Praises. Heb. todoth, also representing “thank offerings” (see Jer. 17:26; 33:11).

13. Before God. The phrase suggests agreement with the will of God. God said to Abraham: “Walk before me, and be thou perfect” (Gen. 17:1).

Light of the living. Compare Job 33:30.

1. Be merciful. See Ps. 56:1, 3, 4. Verses 1-5 constitute the first section of the psalm.

Shadow of thy wings. See on Ps. 17:8; cf. Ruth 2:12; Matt. 23:37. The tender affection for God here expressed is entirely unlike the attitude of the heathen toward their pagan gods.

2. God most high. Heb. ’Elohim ’Elyon (see Vol. I, pp. 170-173). This title for God occurs also in Ps. 78:56.

God. Heb. ’El (see Vol. I, p. l71).

Performeth. Heb. gamar, “to bring to completion” (see Ps. 138:8).

3. Selah. See on Ps. 55:19; see p. 629.

His mercy. See Ps. 25:10; 26:3.

God “would sooner send every angel out of glory to the relief of faithful souls, to make a hedge about them, than have them deceived and led away by the lying wonders of Satan” (EW 88).

4. Soul. Or simply, “I” (see on Ps. 16:10).

Lions. The psalmist’s enemies are like savage lions (see Ps. 7:2; 10:9).

Are set on fire. They are aflame with the desire to destroy David.

A sharp sword. A figure of slander (see Ps. 55:21).

5. Be thou exalted. Verse 5 is the refrain of the poem, repeated in v. 11.

6. Prepared a net. Compare Ps. 9:15. Verses 6-11 constitute the second section of the psalm.

My soul. See on v. 4.

They have digged a pit. See on Ps. 7:15.

Selah. See p. 629.

7. Fixed. Heb. nakon, “firmly established.”

Verses 7-11 appear, with variations, as Ps. 108:1-5 (see comments there).

8. Psaltery. Heb. nebel, the “harp” (see pp. 33, 34).

Harp. Heb. kinnor, the “lyre” (see pp. 34-36).

I myself will awake early. Or, “I will wake up the dawn.” The psalmist recognized the value of devoting the first moments of the day to worship (see on Ps. 5:3). Compare Milton’s line: “Cheerly rouse the slumbering morn.”

9. The people. Rather, “the peoples.” The Hebrew noun is plural. David’s great deliverance prompts him to make known God’s goodness among the nations. Thus David expresses his realization that Israel was called to be the light of nations.

10. Thy mercy. See on Ps. 25:10; 26:3; 36:5, 7.

11. Be thou exalted. The refrain, identical with v. 5. “Heaven and earth have … a mutually interwoven history, and the blessed, glorious end of this is in the sunrise of the Divine glory over both” (Delitzsch).

Let thy glory. The visible brightness of divine glory is but a reminder of the infinite perfection and beauty of the divine character. That which may be seen is ever to impress upon created beings the infinite goodness of God.

1. O congregation. Heb. ’elem, the meaning of which is obscure and many definitions have been suggested. The translation of the RSV, “gods,” is from ’elim. The LXX and the Vulgate consider ’elem an intensive adverb further emphasizing the adverb “indeed.” It is impossible to know precisely what the psalmist intended to express by ’elem.

The ironical rhetorical questions of v. 1 introduce the theme of the psalm. They are addressed to the unjust judges in the land.

2. Ye weigh. Instead of weighing out justice, they weigh out violence. The psalmist’s statement is made in sarcasm.

Hands. Contrasted with “heart.” Iniquity is conceived in the heart and carried out with the hands.

3. They go astray. A generalization that the wicked usually show a tendency to evil from early childhood.

4. Their poison. The malignant words that they speak (see Ps. 140:3; Rom. 3:13).

The deaf adder. Their obstinate wickedness is compared to the stubbornness of the adder, or asp, that refuses to submit to the snake charmer. The snake is not really deaf, but appears so because of the difficulty of charming it. The expression “deaf as an adder” is probably to be traced to this famous reference to snake charming (Eccl. 10:11; see Jer. 8:17). The popular misconception that the adder is deaf and that snakes respond only to the gesticulations of the snake charmer has been adequately refuted.

5. Charmers. Snake charmers have always been common in the East, and are especially prominent in India. They make their living both by demonstrating their power over serpents by way of exhibition and by drawing them out of hiding places where they lurk as a danger to travelers.

6. Break their teeth. The poet turns from the image of the snake and the snake charmer to a picture of young lions whose teeth must be broken lest they continue their depredations (see Ps. 3:7).

Verses 6-9 contain vigorous imprecation, piling metaphor upon metaphor (see p. 624). They show that God will make unjust judges powerless in their designs. Since the wicked cannot be reclaimed, the psalmist prays that they may be rendered powerless.

7. Melt away as waters. The psalmist’s prayer is that his enemies may perish as the swollen waters of a torrent are lost in the desert sands or utterly dry up in the drought of summer (see 2 Sam. 14:14; Job 6:15-17).

8. Which melteth. Perhaps referring to the popular belief that the snail gradually wastes away, as its slimy trail might seem to suggest. Others think the expression refers to the shriveling up of snails in the dry season.

The untimely birth. Compare Job 3:16.

9. Before your pots. The picture is not entirely clear. Some think it is that of desert nomads building a fire in the open air; a gust of wind puts out the fire before the cooking vessels are warmed. The force of the illustration is to express the psalmist’s desire that the destruction of the wicked may take place quickly.

10. Shall rejoice. Compare Deut. 32:41-43.

Shall wash his feet. Perhaps a reference to a practice thought to have been common in the wars of the period (see Ps. 68:23). For example, in Ugaritic literature (see p. 618) the war goddess Anath is said to “wash her hands in the blood of warriors.”

11. A man. Every man, or men in general, will recognize the truth that God does interpose in human affairs, rewarding righteousness and punishing sin.

A reward. Literally, “fruit” (see Prov. 1:31; Isa. 3:10; 1 Tim. 4:8).

Judgeth in the earth. Although it may at times seem that God permits the wrong and injustice of earth to continue unhindered, the fact remains that His eye is upon all the misdeeds of sinful men, that He is keeping a strict account, and that in due time He will interpose. At all times there is a boundary beyond which wicked men are not suffered to go. This lesson is closely related to the one King Nebuchadnezzar learned during his seven years of madness.

1. Deliver me. Or, “snatch me away.” This is the psalmist’s repeated prayer (see Ps. 7:1; 17:13; 22:20; etc.). David desires protection from all his enemies, whether they are in his own household, in the court, in the nation, or among other nations.

Defend me. Literally, “make me high,” that is, “make me inaccessible” (see Ps. 18:48).

2. Bloody men. Literally, “men of bloods,” that is, murderers.

3. Lie in wait. The enemy is likened to wild beasts, ready to spring upon their prey (see on Ps. 7:2).

My soul. Or, “me” (see on Ps. 16:10). According to the account of 1 1 Sam. 19:11-18, David’s wife, Michal, the daughter of Saul, told David of Saul’s murderous intent, and helped him to escape through a window by night.

The mighty. Or, “fierce ones,” those employed by Saul to carry out his nefarious purpose.

Not for my transgression. The psalmist protests his innocence.

4. Run and prepare. The language of military activity.

Without my fault. That is, “for no fault of mine” (RSV).

Awake. See Ps. 7:6; 35:23.

To help me. Literally, “to meet me,” with the idea of bringing help.

5. Thou. The pronoun receives additional force from its position at the beginning of the sentence.

Lord God of hosts. See on Ps. 24:10; see also Ps. 80:4, 19; 89:8; Isa. 1:9.

God of Israel. See on Ps. 14:7; see also Ps. 72:18. This series of titles calls attention to God’s infinite power and His peculiar regard for His children (see Vol. I, pp. 170-173).

To visit. Heb. paqad, a word describing not only the act of visiting but also what the visitor accomplishes by his visit (see on Ps. 8:4). Here the object of the visit is evidently to punish.

All the heathen. The psalmist includes in his prayer not only his wicked, personal enemies, but all the enemies of God (see on Ps. 2:1; 9:5).

Be not merciful. For an explanation of the spirit of seeming vindictiveness to which David gives expression in vs. 5, 8, 10-15, see p. 624.

Selah. Compare v. 13. The term appears at corresponding positions in the two major sections of the psalm (see Introduction to Ps. 59). On the meaning of “selah” see p. 629.

6. Make a noise. Or, “snarl,” or, “growl.”

Like a dog. The psalmist compares his enemies (vs. 1, 2) to the half—starved, half—wild dogs of the East, which sleep hidden away during the day and come into the towns and villages at night to prowl about in search of food (see on Ps. 22:16).

Go round about. The enemies patrol the city to see that the psalmist does not escape. The Hebrew of this verse is almost identical with the Hebrew of v. 14 (see on v. 14).

7. Belch out. Or, “pour out,” “cause to bubble” (see Prov. 15:2).

Doth hear. See on Ps. 10:11.

8. Thou. See on v. 5.

Shalt laugh. See on Ps. 2:4.

The heathen. See on v. 5.

9. His strength. Many Hebrew manuscripts and the LXX, as well as other versions, read “my strength,” thus conveying the thought that by this expression the psalmist is addressing God (see v. 17; Ps. 28:7, 8). The phrase “because of” does not occur in the Hebrew. Verses, 9, 10 constitute a refrain, which is repeated with variations in v. 17.

Will I wait. After deliverance there must be no relaxing of effort lest we give the enemy the opportunity to make another onslaught while we are off guard.

Defence. Literally, “a secure height,” “a stronghold.”

10. Mercy. Heb. chesed (see Additional Note on Ps. 36).

Shall prevent. Literally, “shall confront” (see on Ps. 18:5; 21:3).

Shall let me see. See Ps. 54:7.

11. Slay them not. That is, not immediately. Cain was allowed to wander on earth as a living example of the wretched consequences of hate and murder (see Gen. 4:12-14). Ps. 59:11 begins the second section of the psalm. Verses 11-15 contain a series of strong imprecations, calling for a gradual bringing of retribution upon the wicked enemies of the psalmist, perhaps that time may be given for men to see the full consequences of sin (see on v. 5).

My people. An expression suggesting the psalmist’s tender regard for Israel. He feels that the entire nation should be concerned over the general lawlessness.

Forget. When we have enjoyed complete deliverance, we tend to forget the dangers from which we have been delivered (see Ps. 78:11, 42; 106:13, 21; etc.).

Shield. In harmony with Ugaritic usage (see p. 618), the Heb. magen should probably be translated as a verb, “to implore,” “to beseech,” as also elsewhere in the psalms (see on Ps. 84:9). The clause would then be rendered, “We beseech thee, O Lord.”

12. Sin of their mouth. See v. 7.

Be taken. Literally, “be caught,” that is, as in a trap or snare (see Ps. 55:23).

In their pride. Perhaps while they were confident of their success.

13. Consume. Literally, “make an end,” or “complete.” Not immediately, but after God’s workings have been clearly seen by all. The expression is repeated for the sake of emphasis (see Ps. 57:1).

That God ruleth. That God is the universal sovereign, punishing wickedness and rewarding righteousness (see 1 Sam. 17:46).

Jacob. See on Ps. 14:7.

Ends of the earth. God holds sway over all the kingdoms of the world, not over Israel alone.

Selah. See p. 629.

14. And at evening. See v. 6. The Hebrew of v. 14 is the same as that of v. 6 except for the addition of the conjunction we, “and,” at the beginning of v. 14. Verse 6 describes the conduct of the enemies; v. 15 describes the punishment the psalmist invokes upon these enemies in the light of their conduct. The language is that of triumph. The enemies may return and howl, but they will be disappointed.

15. Let them wander. In the Hebrew this verse begins with hemmah, normally translated “they,” but here not accounted for by the translation of the KJV. Ugaritic (see p. 618) shows that hemmah is also a particle, with the meaning “lo,” “behold,” or “indeed.” Such a translation here fits the context well. The clause should then be rendered, “Behold, they wander up and down for meat.”

Meat. Old English for food. The psalmist was the desired prey.

Grudge. Heb. lin, literally, “to spend the night.” A slight change in vowel pointing yields lun, which means “to murmur.” This change has been adopted by the LXX, the KJV, and other versions. The enemies search for prey all night long, but in vain.

16. But I. In sharp contrast with the enemies of v. 15.

Power. Heb. ‘oz, “strength” in v. 9.

In the morning. Seemingly contrasted with “at evening” (vs. 6, 14).

Refuge. Or, “place of escape.” Although the psalmist used means of his own to effect his escape (see 1 Sam. 19:12), he rightly attributed his deliverance to divine mercy.

17. Unto thee. A refrain similar to that of vs. 9, 10.

1. Thou. The eightfold repetition of this pronoun at the beginning of the successive clauses in vs. 1-4 in KJV (a rhetorical figure called anaphora) makes the English of the passage strikingly forceful rhetorically.

Cast us off. Compare Ps. 43:2; 44:9-11.

Scattered. Or, “broken.” The Hebrew word thus translated suggests either the defeat of an army whose ranks are broken, or the breaking down of a wall through the use of siege instruments (see Judges 21:15; 2 Sam. 5:20; 6:8).

Displeased. The psalmist regarded defeat as an evidence of God’s displeasure.

Turn thyself to us. Or,“restore us.”

2. Earth to tremble. The metaphor of an earthquake is used to portray the panic that seizes a country in time of defeat.

Breaches. That is, “breakings,” or, “crashes.” The psalmist prays that God will fill up the breaks made by the earthquake, that is, repair the devastation caused by the enemy.

3. Hard things. Or, “severe things,” that is, such things as disappointments, defeats, trials.

Wine of astonishment. Literally, “wine of reeling.” The nation, as it were, had been made to drink an intoxicating wine which had caused it to reel like a drunken man (see Ps. 75:8; Isa. 51:17, 22; Jer. 25:15-17).

4. A banner. Heb. nes, “a standard,” “an ensign,” “a signal,” “a sign.” Despite the nation’s humiliation, the psalmist sees hope in the call to Israel to rally under the banner of God.

The truth. God’s people are called upon to uphold the principles of truth and justice, that the world may be attracted to the religion of Christ.

Selah. See p. 629.

5. Beloved. The psalmist seems to be speaking of the nation of Israel (see Deut. 33:12).

Thy right hand. See Ps. 17:7; 44:3.

Hear me. The Hebrew text itself reads “answer us,” which ancient Jewish scholars changed in the margin to “answer me” or “hear me.” This change has the support of many ancient versions. However, there seems to be no valid reason for departing from the reading of the Hebrew text.

Verses 5-12 appear with slight variation as Ps. 108:6-13 (see comments there).

6. God hath spoken. God had promised the land of Canaan to Israel (see Gen. 12:7; 13:15; 17:8; Ps. 105:8-11). David’s plea is that God carry out the full intentions of the promise.

In his holiness. God’s holiness is often mentioned by Bible writers in connection with the observation that His promises may be relied on (see Ps. 89:35; Amos 4:2).

I will divide. See Joshua 1:6; 13:6, 7; 14:5; etc.

Shechem. The name of this city is here probably used to designate the entire region west of the Jordan (by a figure of speech, a chief city here stands for a whole territory). Shechem was Jacob’s second stopping point in Palestine when he returned from Mesopotamia (Gen. 33:18). Later it became an important city, if not the chief city of Ephraim (see 1 Kings 12:1). The mention of Shechem in this catalogue of places is significant. Near Shechem the law was read when Israel took possession of the Promised Land (see 27, 28; Joshua 8:33-35; see on Gen. 12:6).

Succoth. A place east of the Jordan where Jacob encamped on his return from Mesopotamia (Gen. 33:16, 17).

7. Gilead. A region east of the Jordan, allotted to Gad and Manasseh (see Num. 32:39, 40; Joshua 17:1; see on Ps. 22:12).

Ephraim. Ephraim and Judah were the chief tribes on the west of Jordan.

Strength of mine head. Or, “the stronghold of my head,” regarded by some scholars as figuratively designating a helmet (see RSV). Ephraim is described as the chief defense of the whole country. After the division of the kingdom, Ephraim was the main tribe of the northern kingdom (see Deut. 33:17).

Judah. One of the chief tribes, in position, numbers, and prophetic promise (see Gen. 49:8-12).

Lawgiver. From the Heb. chaqaq, “to decree.” The form used here means “a prescriber of laws,” hence “a commander [of troops in the field],” or “a commander’s scepter [as a symbol of authority].” To Judah was entrusted the government of Israel (see 1 Sam. 16:1; 2 Sam. 2:4; 2 Sam. 5:1-3; Ps. 78:68).

8. Moab. A country extending east from the Dead Sea to the desert, north to the river Arnon, and south to Edom. Moab had planned to destroy Israel at the time of Israel’s entrance into Canaan (see Num. 22). Balaam prophesied the subjugation of Moab (see Num. 24:17). David fulfilled the prophecy (2 Sam. 8:2).

Washpot. Or, “washbasin.” A metaphor expressing extreme contempt, likening Moab to a basin in which a conqueror washes his feet.

Edom. A country in the region south of the Dead Sea. The Edomites were the descendants of Esau.

Cast out my shoe. Commentators have suggested the following meanings for this somewhat obscure figure: (1) Edom is a slave to whom the master throws his shoes to be cleaned or otherwise cared for. (2) Edom is a land which is taken possession of by the symbolic act of taking off the shoe and casting it over a piece of ground (see on Ruth 4:7, 8).

Philistia. The Philistines were traditional enemies of the Israelites. Their territories lay along the Mediterranean coast line to the west of Judah.

Triumph thou because of me. Or, “shout in triumph over me”—an expression obviously ironical. In Ps. 108:9, where this verse seems to be repeated with slight variation, the expression reads, “over Philistia will I triumph.” Some alter the text of Ps. 60:8 to make it agree with the reading of Ps. 108:9 (see RSV). Either reading can be fitted into the context. Like Israel’s other enemies, Philistia must not triumph, but be triumphed over.

9. The strong city. Most likely a reference to Sela, capital of Edom, probably the city later called Petra, which could be approached only through a narrow gorge with rocky, sometimes vertical, walls. The city was rock hewn and practically inaccessible to the invader (see Obadiah 1, 3). David expresses eagerness to capture this stronghold. For an illustrated description of the later Roman city of Petra, see The National Geographic Magazine, 67:129-165, Feb., 1935.

Lead me into Edom. This verse is virtually a war cry. The hoped-for victory was actually achieved by Joab and Abishai during the reign of David (see on 2 Sam. 8:12, 13; see also on 1 Kings 11:15).

10. Cast us off. Compare Ps. 43:2; 44:9-11.

11. Give us help. The psalmist recognizes that God is his real source of help.

12. Do valiantly. Literally, “achieve might” (see Ps. 118:16). The Hebrew word for “might” (chayil) contains the idea of power or ability to accomplish. Chayil is used to describe the worth and efficiency of a woman (see Ruth 3:11; see on Prov. 31:10); also the valor of a brave warrior (Joshua 1:14; 1 Chron. 5:24).

Our enemies. The psalm, though beginning in humiliation, closes in confident hope (see Ps. 44:5). David was permitted to see the answer to his prayer. Before the close of his reign Israel had greatly extended her boundaries. The promises to Abraham were beginning to be fulfilled (see Gen. 15:18; see on 1 Kings 4:21).

1. My cry. See on Ps. 17:1.

2. End of the earth. The expression is evidently hyperbolic, and does not necessarily denote distance. The language possibly reflects the writer’s mental state. The poet describes vividly his feeling of separation from the sanctuary. He seems as far removed as if he were actually in the ends of the earth. To him Jerusalem is the center of the earth.

Is overwhelmed. Literally, “is feeble,” probably suggesting discouragement.

Rock that is higher. The Oriental traveler is delighted when he can find, jutting high above the illimitable blazing desert, a great crag under whose shade he may rest or on whose top he may find safety from beasts and other marauders (see Isa. 32:2). It is well to pray not so much for deliverance as for endurance and elevation. Troubles tend to decrease when they are surveyed from a height. See E. Johnson’s hymn, “O Sometimes the Shadows Are Deep,” No. 633 in The Church Hymnal, in which the refrain takes its inspiration from this verse.

3. A shelter. Heb. machseh, “a refuge,” that is, something that offers cover or protection.

Tower. Heb. migdal, usually referring to a man-made elevation, such as a watch-tower in a field (see on Ps. 18:2, in which this idea is amplified in a succession of metaphors).

4. I will abide. Or, “let me sojourn.” The psalmist prays for the day when once more he shall have the privilege of worshiping in the sanctuary (see on Ps. 15:1).

Tabernacle. Literally, “tent,” referring to the temporary nature of the sanctuary at that time.

For ever. See on Ps. 23:6.

Covert of thy wings. See on Ps. 17:8; see also 36:7; 57:1; 63:7; 91:4.

Selah. See p. 629.

5. Hast heard. The psalmist had evidently made specific promises to God. It appears that with these in mind he is emboldened to press his requests.

Vows. Promises made by the psalmist, probably in time of exile.

Heritage. Evidently a reference to the psalmist’s inheritance in Canaan, figuratively denoting all the temporal and spiritual blessings of God’s promises.

Fear thy name. See on Ps. 5:11; 7:17.

6. Thou wilt prolong. The clause reads literally, “Thou wilt cause to add days upon the days of the king.” In absolute confidence the psalmist prays for the extension of the life of the king through the providence of God.

7. He shall abide. Or, “may he dwell.”

Mercy and truth. A beautiful prayer for a long and useful life in God’s presence, a life controlled by mercy and truth (see on Ps. 57:3; 85:10; Prov. 20:28).

8. Unto thy name. See on Ps. 5:11; 7:17.

Vows. See on v. 5. The psalm closes with an expression of the psalmist’s deep desire to take part in the service and worship of God.

1. Truly. Heb. ’ak, also meaning “only,” “surely.” ’Ak intensifies the force of the word or phrase to which it is attached. It occurs six times in this psalm (see vs. 2, 4, 5, 6, 9). In v. 1 ’ak emphasizes the phrase “upon God.” In the Hebrew the phrase thus translated immediately follows ’ak. The clause conveys the thought that the psalmist waits upon God only, to the exclusion of all others. Another illustration of the force of ’ak to intensify the meaning of what immediately follows is found in Ps. 39:5, 6, where, in the Hebrew, ’ak (translated “verily” or “surely”) occurs at the beginning of three successive lines, as compared with six here.

My soul. Used idiomatically for “I” (see on Ps. 16:10).

Waiteth. Heb. dumiyyah, a noun, not a verb. The idea expressed is “silence,” “silent waiting,” or silent expectation (see Ps. 65:1). The psalmist’s mind is at rest with God. This calmness comes to him who leaves all in God’s hands.

My salvation. See Ps. 35:3; 37:39.

2. Only. Heb. ’ak, “only,” “surely,” the second appearance of the word in this psalm (see on v. 1).

Rock. Compare Ps. 18:2, 61:2.

My salvation. The psalmist observes that not only does his salvation come from God (v. 1); God is his salvation.

Greatly moved. See Ps. 37:24; Micah 7:8. Compare v. 6, where the psalmist, with still greater confidence, says that he will not be moved at all. This represents the triumph of faith.

3. Will ye imagine mischief? The Hebrew word used here occurs but once in the OT, and its meaning is somewhat obscure. Some believe that it is derived from the Heb. huth, to which they attribute the meaning “to shout at,” or “to attack.” Others derive it from the Heb. hathath, to which they assign the meaning “to speak incessantly,” or “to overwhelm with reproof.” In either case the psalmist is addressing a reproof to his enemies, because of their evil deeds or the words they have spoken against him.

A man. The psalmist is evidently referring to himself.

As a bowing wall. That is, a wall that bows out, or swells out, about to fall (see Isa. 30:13).

4. Only. Heb. ’ak, the third occurrence of the word (see on v. 1). The enemies have no other thought than to bring down the psalmist. Nothing would please them better.

Selah. See p. 629.

5. Wait thou. In its first appearance the refrain expressed the psalmist’s resignation (see v. 1; see also Introduction to Ps. 62). Here, in its second appearance, it exhorts the psalmist to resign himself into God’s care.

Only. Heb. ’ak, the fourth occurrence of the word (see on v. 1).

Expectation. Compare v. 1. We may confidently look forward to ultimate, complete salvation. “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil. 1:6).

6. He only. See on v. 2. Heb. ’ak, the fifth occurrence of the word (see on v. 1).

7. Rock of my strength. See on Ps. 18:2; see also Ps. 9:9; 46:1; 94:22.

8. Ye people. The psalmist frequently includes the “people” in his expressions of hope. As used here, “people” may refer especially to those who did not forsake him in his hour of trouble (see 2 Sam. 17:2). But in its widest sense the term includes all persons in all circumstances who may hear the words of this psalm.

Pour out. See Ps. 42:4; 142:2.

Selah. See p. 629.

9. Surely. Heb. ’ak, the sixth occurrence of the word (see on v. 1); in this case ’ak intensifies “vanity.”

Men of low degree. See on Ps. 49:2.

A lie. Unsubstantial, unworthy to be relied upon.

To be laid in the balance. Literally, “to go up in the two balances.” When men, whether of high or of low degree, are placed in the balances, they are even lighter than vanity.

10. If riches increase. Even if riches increase naturally, without robbery or extortion, do not trust in them.

11. Once; twice. Compare Job 33:14; 40:5. Compare also the Ugaritic (see p. 618) phrase, “Two sacrifices Baal hates, three the Rider of the Clouds.”

12. Mercy. Heb. chesed, “divine love” (see Additional Note on Ps. 36). God is both a God of power and a God of love. Men need to know not only God’s power but also God’s steadfast love. “Power without Love is brutality, and Love without Power is weakness” (Perowne).

According to his work. The psalm closes with a universal axiom. When a man is rewarded for well-doing, it is of God’s mercy, for no man of himself deserves a reward.

1. Early will I seek. Heb. shachar, “to seek at dawn,” hence, “to seek earnestly,” or “to seek eagerly.”

My soul. Used idiomatically for “I” (see on Ps. 16:10).

Thirsteth. See on Ps. 42:2.

Longeth. Or, “faints with longing.”

2. Thy power and thy glory. David seems to call to mind the evidences of God’s presence in the services of the sanctuary, such as the Shekinah (see PP 349). The greatest evidence of God’s presence today is the transformation of human lives.

3. Better than life. To David, the realization of God’s love was sweeter than life, which a man generally considers his most valuable possession.

4. Thus. That is, “consequently,” or “accordingly.”

Bless. Heb. barak. This word reflects several shades of meaning. When God blesses a person, it means that God endows him with salutary gifts, or declares the person to be so endowed. When a man blesses God, it means that he acknowledges God as the dispenser of salutary gifts. In the OT men are frequently said to bless God (see Ps. 63:4; 103:1, 2, 20-22; 145:2; etc.). When a person blesses another person, he expresses the wish that that person may be endowed with salutary gifts. In the LXX, barak is usually rendered eulogeo, “to speak well of.” Infrequently barak is used to express an opposite meaning, “to curse” (see on Job 1:5).

Lift up my hands. See on Ps. 28:2; see also Ps. 134:2.

5. Shall be satisfied. See on Ps. 36:8. Whereas in v. 1 the figure was that of water refreshing the thirsty, here it is of food satisfying the hungry.

6. Upon my bed. That is, during the night. At such a time the difficulties of the day tend to be magnified. David doubtless spent much time thinking about God during the anxious nights in the wilderness. We would do well to turn our thoughts toward God during our sleepless hours.

In the night watches. The night was commonly divided into three watches (see Lam. 2:19; 1 Sam. 11:11). Doubtless David found it hard to sleep when pursued, yet he was sufficiently tranquil to spend his sleepless hours in meditation.

7. Because. God’s past benefits are always a reason for present gratitude and an assurance of future help.

Shadow of thy wings. See on Ps. 17:8; see also Ps. 36:7; 57:1; 61:4.

8. Followeth hard. Heb. dabaq, “to cleave to,” “to cling to” (see on Deut. 4:4; 10:20; cf. Gen. 2:24).

9. But those. The psalmist contrasts the fate of his enemies with his own future under God’s leadership. Those who plan to destroy the psalmist will perish. God’s right hand lovingly upholds the righteous. That same right hand will destroy the wicked.

10. By the sword. Literally, “by the hands of the sword.” “Sword” is personified, pictured as having hands.

11. The king. The psalmist now refers to himself in the third person. Though a fugitive, in momentary danger of being killed by Saul, David still manifests his confidence that ultimately he will become king in fulfillment of his anointing by the prophet Samuel (see 1 Sam. 16:13). There is a tender pathos in David’s use of the term. His words represent an act of faith on his part.

By him. That is, by God. On the significance of the oath see on Deut. 6:13; see also Deut. 10:20; Isa. 65:16.

That speak lies. Those who seek to triumph by falsehood will be confounded. David is confident that he will be protected against the murderous designs of Saul and that his enemies will be destroyed. It is the privilege of the man who puts his trust in God to realize that ultimate joy and triumph are sure to be his.

1. Prayer. Heb. śiach, “concern”; also translated “complaint” (Ps. 55:2).

2. Secret counsel. Or, “confidential talk” (see on Ps. 25:14).

Insurrection. Heb. rigshah, “tumult,” contrasted with the secret conversations referred to in the first part of the verse.

3. Bitter words. That is, words of malice; the phrase has become common in English. Nothing is more cruel than the attack of a lying tongue.

4. In secret. Literally, “in hiding places” (see Ps. 10:8).

Perfect. Heb. tam, “complete,” “right,” “peaceful” (see on Job 1:1). The psalmist here refers to himself as morally blameless as far as the things of which he is accused are concerned.

Fear not. The enemies of the psalmist are evidently not afraid of either God or man (see Ps. 55:19).

5. Matter. Literally, “word.” The language of the wicked plotters is evil.

They say. That is, to themselves.

Who shall see them? They flatter themselves that God pays no attention to them.

6. Search out. They search for and examine every plan that might aid them in accomplishing their wicked purposes.

Diligent search. Verses 2-6 describe the restless activity of the wicked. Aided by the master mind of evil, the unrighteous zealously “search out” iniquity, carefully plan its execution, diligently prepare for action, and suddenly strike when the moment is opportune.

It would be well for the righteous to be as diligent in the practice of righteousness. Too often godliness becomes an entirely passive matter. No growth in grace is discernible, no new exploits for God are planned. The words of Christ are pertinent, “The children of this world are in their generation wiser than the children of light” (Luke 16:8).

7. Shall shoot. The psalmist gives evidence of his confidence that God will vindicate his cause.

With an arrow. The tables will be turned. Instead of the psalmist’s enemies shooting arrows against others (v. 3), God will shoot His arrows at them.

8. Their own tongue. The instrument that they had used to injure others would be, like a sword (see v. 3), the means of their own destruction.

Shall flee away. According to some authorities, from the Heb. nadad, “to retreat,” or “to flee”; according to others, from nud, “to be shaken to and for,” or “to shake oneself [disapprovingly].”

9. Shall wisely consider. They will see evidence that God delivers His children from the machinations of the wicked.

10. Be glad. The psalmist expresses his gratitude for deliverance.

All the upright. All God’s people, whether involved in the danger that is the subject of the psalm or not, will rejoice in the triumph of the psalmist.

1. Praise waiteth for thee. Literally, “to thee is silence—praise” (see on Ps. 62:1). “When every other voice is hushed, and in quietness we wait before Him, the silence of the soul makes more distinct the voice of God” (DA 363).

Sion. Elsewhere in the OT always “Zion” (see on Ps. 48:2).

2. That hearest. A characteristic of God frequently noted in the psalms (see Ps. 69:33).

All flesh. The psalmist’s faith extends beyond Israel, to men of all races and climes (see Ps. 22:27, 28).

3. Iniquities. Literally, “words of iniquities,” or “things of iniquities.” The psalmist mentions his own guilt before he makes reference to that of his people (see Dan. 9:20).

Shalt purge them away. From the Heb. kaphar, commonly translated “to atone for” (Ex. 29:37; etc.; see on Ps. 32:1).

4. Blessed. See on Ps. 1:1.

Dwell in thy courts. It was an Israelite’s unique privilege to worship in the sacred courts of the sanctuary. Three times a year all mature Hebrew males were required to come to the sanctuary for the celebration of religious services. Those who lived nearby might have constant access to its courts.

Temple. Heb. hekal. The word may refer to either the Temple (of Solomon) or the tabernacle (see on Ps. 5:7).

5. Terrible things. That is, things that inspire men with fear or awe and with a realization of God’s power and glory.

Wilt thou answer. For the psalmist’s prayer see v. 2.

God of our salvation. See Ps. 27:1; 62:2, 6.

Ends of the earth. As in v. 2, the psalmist includes as beneficiaries all men who recognize God as the only source of confidence (see v. 8).

Upon the sea. Parallel with the preceding phrase (see Ps. 107:23-30). In addition to trusting in winds and sea currents, in navigational ability, and in the sea-worthiness of ships, mariners should trust in God.

6. The mountains. See Ps. 36:6; 95:4. Few things give more sublime concept of God’s strength than the contemplation of lofty mountains. The Alps, the Himalayas, and the Rockies are silent witnesses to the power of God.

Girded. God is figuratively represented as girded with power (see Ps. 93:1), an allusion to the practice of a man’s girding himself when about to exert his strength. In Bible lands it is still a common sight to see a man gather in the loose folds of his outer garments and tuck them under his belt so that he will be unhampered in the task that he is about to perform.

7. Stilleth. God’s power in quieting the storm is especially significant to men, who have no control over the sea. The OT writers frequently refer to this manifestation of God’s power (see Job. 38:8-11; Isa. 50:2; 51:10; cf. Matt. 8:23-27; Mark. 4:36-41).

Noise. Heb. sha’on, “din,” or “roar.”

Tumult of the people. The waters and the people are frequently mentioned together (see Isa. 17:12; cf. Isa. 8:7; Rev. 17:15).

8. Uttermost parts. Regions far from civilized lands, whose inhabitants may not have known God as it was the privilege of the Hebrews to know Him.

Afraid at thy tokens. They are awe-struck by the evidences of God’s power in the forces of nature (see Rom. 1:19, 20; DA 638). Reverence is becoming to those who see in nature the glory of God.

Outgoings. Literally, “goings forth,” “places of departure,” or “risings.” Perhaps the poet has in mind the splendid pictures of sunrise and sunset. Happy the man who finds his delight in nature, and is led to nature’s God.

9. Thou visitest the earth. God is adored as the Giver of an abundant harvest. In the beautiful verses of this section of the psalm (vs. 9-13) the psalmist adores God for His bountiful providence in the harvest, tracing the various steps in the processes of nature, until the glorious culmination is reached. The verses are a graphic description of the hills and valleys of Palestine, terraced tier on tier, and covered with olives, vines, and expanses of wheat, barley, and millet. Especially because of this section of the poem, Ps. 65 has been called The Farmer’s Psalm. Nature is not celebrated for its own sake, but only as it points to God.

Waterest. Compare Job 36:27, 28; 37:6; Job 38:26-28.

River of God. A reference to the abundance of water provided. God’s reservoir of water in the heavens is always full.

Corn. Heb. dagan, “grain,” a generic term which includes any grain commonly used for making bread.

Hast so provided. God prepares the earth for the harvest and then gives the harvest. The harvest depends upon the preparation of the ground and upon the rain, and both depend upon God. God follows the order of things that He has ordained, working through natural law.

10. Ridges. Elsewhere, “furrows” (see Job 31:38, 39:10).

Settlest. Literally, “makest level,” or “causest to go down.”

Furrows. Rather, “clods.” The Hebrew text contains the idea that the rain falls on the clods between the furrows and levels the ground.

The springing thereof. The vegetation that springs from the soil under the blessing of the rain.

11. Thou crownest. The beauty and abundance of flowers, fruits, and grain are like a crown on the head of the year.

12. They drop. That is, with the “fatness” shed from God.

Wilderness. Not necessarily the desolate desert, but an uninhabited region, which may produce wild grasses and flowers and shrubs to some extent.

Rejoice on every side. Literally, “are girded with joy.” The hills, covered with vines and trees, are personified as girded with happiness.

13. Valleys. The arable and fertile valley lands are clothed with waving grain (see on v. 9), as the hills are clothed with flocks.

Shout. As a climax of personification, the meadows in the valleys, rich with undulating grain, shout and sing for the very joy of being. All nature rejoices in God.

1. Make a joyful noise. See on Ps. 98:6.

2. Honour. Heb. kabod, also meaning “glory,” and appropriately so rendered here (see Ps. 62:7; 72:19).

Name. See on Ps 5:11; 7:17.

3. Terrible. God’s deliverances of the persecuted are terrible to the persecutors (see on Ps. 65:5; cf. Rev. 15:3).

Submit themselves. Heb. kachash, “to feign obedience,” “to cringe” (see Ps. 18:44). The submission referred to here is hollow, insincere, feigned; induced only by the show of God’s power. True submission of heart is induced by the revelation of God’s love.

4. All the earth. See on Ps. 22:27.

Name. See on Ps. 5:11; 7:17.

Selah. See on p. 629.

5. Come and see. See on Ps. 46:8.

6. He turned the sea. A reference to the crossing of the Red Sea (see Ex. 14:21, 22; Ex. 15:1-21).

Through the flood. A reference to the crossing of the Jordan (see Joshua 3:14-17). With poetic license the psalmist unites this epic episode with that of the Red Sea crossing in one grand picture of God’s interposition for Israel.

Did we rejoice. The joy of the Hebrews was expressed in song (see Ex. 15:1-21).

7. Behold. God is continually keeping watch to see how the nations behave (see on Ps. 11:4; see PK 535, 536). He is jealous for His people, and will not permit them to be crushed by the enemy.

“… Behind the dim unknownStandeth God within the shadow,keeping watch above his own.”

James Russell Lowell,“The Present Crisis.”

The rebellious. Those who are impatient under God’s restraint, or who defy God. These should not be lifted up with pride, for they must eventually submit to God’s power.

Selah. See on p. 629.

8. Ye people. Or, “O ye peoples”; the Hebrew is plural, evidently referring to the nations.

Verses 8-12 constitute the third stanza, the heart of the psalm, in which the people are invited to praise God for deliverance before uniting with the psalmist in the act of sacrifice (vs. 13-15).

9. Our soul. Here used idiomatically for “us” (see on Ps. 16:10). God’s people had been preserved alive despite the danger suffered (see Ps. 3:2; 7:2).

To be moved. See Ps. 121:3; Prov. 3:23, 26.

10. Hast proved. God had allowed calamity to come upon Israel as a test of her loyalty to Him.

As silver is tried. See Zech. 13:9; 1 Peter 1:6, 7; cf. Ps. 12:6. Anciently the refining of silver was a slow process. Israel had suffered long.

11. Into the net. As wild animals are trapped in a snare (see Hosea 7:12).

Affliction. God never allows His people to be tried beyond their strength (see 1 Cor. 10:13). This verse may allude to the affliction of bondage in Egypt.

12. Men. Heb. ’enosh, “man in his frailty” (see on Ps. 8:4; 9:19).

Ride over our heads. A figure, perhaps derived from the ancient custom of Oriental conquerors victoriously riding over the bodies of the conquered.

Through fire and through water. This phrase, now part and parcel of the English language, is a graphic representation of the many dangers to which men are exposed.

Wealthy place. Heb. rewayah, “abundance [of drink].” Rewayah occurs elsewhere only in Ps. 23:5, where it is translated “runneth over” (literally, “an overflowing”). Perhaps the idea of “abundance” is intended, and the psalmist is asserting that God has brought the Israelites into a state of abundance. The LXX has anapsuche, as if from the Heb. rewachah, meaning “relief,” “respite.” If rewachah is the correct reading, then there is perhaps an allusion to the relief experienced when the children of Israel reached the Promised Land.

13. Burnt offerings. See Vol. I, pp. 698-700; cf. Isa. 1:11.

Verses 13-15 form the fourth stanza. The change of pronouns here illustrated is common in Hebrew literature.

Vows. The promises that David had made (see on Ps. 22:25; Ps. 50:14). The Mosaic law had regulations concerning various kinds of vows (see Lev. 27:1-8; see on Lev. 27:9-30; Num. 6:2-21).

14. Have uttered. The lips opened under the influence of deep emotion.

In trouble. Especially in times of trouble men are prone to make promise to God (see Judges 11:30, 31; 1 Sam. 1:11). How careful they should be to keep these promises! How often they forget them, when health and prosperity return.

15. Burnt sacrifices of fatlings. That is, of fatted animals suitable for sacrifice.

Bullocks with goats. Both were required in the worship prescribed by Moses (on the use of these animals in sacrifices, see Vol. I, pp. 698-703).

Selah. See on p. 629.

16. All ye that fear God. David was willing to bear witness to God’s goodness before all, whether they were his countrymen or not (see on 2 Sam. 15:18).

Verses 16-19 are the fifth stanza. David calls on all faithful worshipers of God to recognize with him that God answers the prayers of those who are sincere and honest.

I will declare. David speaks for himself, and may well have spoken for the people whose king and leader he was.

My soul. Used idiomatically for “me” (see on Ps. 16:10).

18. If I regard iniquity. An axiom in Christian experience. In order for prayer to be acceptable to God, it must be coupled with a purpose to forsake all known sin (see Prov. 28:9; Isa. 1:15; 58:3-5; cf. Ps. 34:15; John 9:31; James 4:3; SC 99, 100; PP 584). “When it is in the heart to obey God, when efforts are put forth to this end, Jesus accepts this disposition and effort as man’s best service, and He makes up for the deficiency with His own divine merit” (EGW ST June 16, 1890).

19. God hath heard. David did not doubt the answer to his prayer; he expressed his assurance of God’s approval (see Ps. 116:1, 2).

20. Hath not turned away. Our God is a prayer-hearing and a prayer-answering God (see Ps. 65:2; 1T 120, 121).

1. God be merciful. The thought and language of this verse are an echo of the blessing of the high priest (see Num. 6:24-26). For other phrases similar to expressions found in the Aaronic blessing, see Ps. 4:6; 31:16; 80:3, 7, 19.

Upon us. Literally, “with us.” The phrase is suggestive of intimate fellowship with God.

Selah. See p. 629.

2. Thy way. The methods and principles of the government of God, in relation not only to Israel but to all the world. God intended that Israel should be the light of the world. How different would have been the history of Israel had she fulfilled her high calling (see DA 577). In Israel’s experience lies a lesson for the remnant church.

Saving health. Heb. yeshu‘ah, usually translated “salvation”; but also rendered “welfare” (Job 30:15); “help” (Ps. 3:2; Ps. 42:5); “deliverance” (Ps. 18:50; 44:4; Isa. 26:18); “helping” (Ps. 22:1); and “health” (Ps. 42:11).

Among all nations. A call to mission service. God has placed upon the church the responsibility of bringing a knowledge of salvation to all nations.

3. Let the people praise thee. This verse is the refrain of the poem. The same refrain occurs again in v. 5.

4. Judge. God’s government is a government of righteous judgment. In righteousness He rules the world.

Govern. Heb. nachah, “to lead,” or “to guide.” God is the great Shepherd of all peoples (see Ps. 23:3). Nachah is used of God’s guiding Israel through the wilderness (see Ps. 78:14). As God led Israel, He will lead all peoples who accept Him as their Shepherd.

5. Let the people. The repetition of the refrain (see on v. 3) emphasizes the psalmist’s expressed desire that all men—not only Israel of the flesh—should praise God for His goodness to them.

6. Shall the earth yield. Or, “the earth yielded.” The language may be interpreted as referring to the recent harvest in all its abundance. From this brief reference to the harvest some have concluded that the psalm is a harvest thanksgiving.

Our own God. The phrase expresses an intimacy of fellowship with God.

Shall bless. The clause may also be translated as the expression of a wish: “May God, our own God, bless us!”

7. God shall bless us. The psalm closes with an expression of the same longing for God’s blessing with which it opened. Through Israel all the world was to be blessed. In a knowledge of Israel’s God as the God of all nations the world would share in God’s blessing upon Israel. A full appreciation of this psalm is possible only with deep appreciation of God’s eternal purpose in calling Israel as His chosen people. It is essentially a missionary psalm, and should be precious to the church in its worldwide mission program.

That the psalm was intended for use in public worship seems evident from its reference to the Aaronic blessing, the use of the refrain, and the abundance of words common to public worship, such as “praise” and “bless.”

1. Let God arise. See on Ps. 3:7. Ps. 68 opens with a series of statements similar to the expressions of the formula used “when the ark set forward” in the wilderness (Num. 10:35). Solomon used similar phraseology when the ark was deposited in the Temple (2 Chron. 6:41).

2. As smoke. The figures in this verse express the utter weakness of the enemies before God’s power (see Ps. 37:20; 97:5; Hosea 13:3; Micah 1:4). The last part of v. 2 and the first part of v. 3 show a degree of similarity to the last verse of Deborah’s song (see Judges 5:31).

3. Be glad. The call to rejoice is emphasized by threefold repetition. Verse 3 closes the introduction to this joyous song of victory.

4. Extol. From the Heb. salal, which has the basic meaning, “to lift up,” “to exalt.”

That rideth upon the heavens. The Heb. rokeb ba‘araboth has presented many difficulties of interpretation. The KJV translation “heavens” for ‘araboth is remarkable inasmuch as in every other instance ‘arabah apparently means “desert.” However, in Ugaritic, where ‘arabah is spelled with a p instead of a b, the word means “clouds.” The Ugaritic vowelless term rkb ‘rpt, “rider of the clouds,” is a frequently occurring epithet of Baal. Thus by their rendering “heavens,” the translators of the KJV came remarkably close to what is now believed to be a true definition of the term.

Jah. Heb. Yah, a short form for Yahweh (see Ex. 6:3; Vol. I, pp. 171-173; see on Ex. 15:2). This is the only occurrence of the English short form “Jah” in the KJV.

5. A father. God reveals His character to men by His deeds of beneficence. The more intimately men associate with Him, the more keenly they become aware of His gracious care for His children. Christ “pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life” (DA 23).

The phrase “a father of orphans and judge of widows” appears twice in Ugaritic texts describing an ancient righteous king.

6. God setteth the solitary. The picture may be that of a poor bachelor who has no money to pay for a bride (cf. Jacob; Gen. 29:18) and so could not marry. God cares for him and helps him to found a family. The figure finds a parallel in Ugaritic, where the statement appears, “the house of the unmarried is closed.”

Chains. Heb. kosharoth, a word occurring only here in the OT. The KJV translation “chains” is questionable. Recent commentators suggest the meaning “happiness,” or “prosperity.” In Ugaritic the word means “female singers,” so that the phrase may be translated, “leads out prisoners under [the accompaniment of] singers.”

7. When thou wentest forth. This verse introduces the glorious theme of the psalm. Here begins a galaxy of allusions to the triumphal march of Israel through the wilderness to Canaan, God ever leading the way. The historic retrospect extends through v. 18.

Selah. See p. 629.

8. Dropped. Usually taken from the Heb. nataph, “to drop,” “to drip.” However, it is probably derived from ṭapap, “to toss,” Arabic ṭaffa, “to flap the wings,” and Aramaic ṭpṭp, “to flicker.” In this way a perfect parallel to the first line is obtained. “The earth shook, the heavens tossed.”

Even Sinai. Although God’s presence was continually manifested during the long wilderness journey, His glorious majesty was especially shown at Sinai (see Ex. 19:16-18; PP 339, 340).

The Heb. zeh Sinay, usually rendered “this Sinai,” has been recognized by H. Grimme as an old title of Jehovah, and can be translated “the One of Sinai.”

9. A plentiful rain. Perhaps an allusion to the manna, which God is said to have “rained down” (Ps. 78:24).

10. Congregation. Heb. chayyah, “flock.” God is Israel’s tender Shepherd (see on Ps. 23:1).

Poor. Descriptive of God’s flock during the time they wandered in the desert, wholly dependent on God.

11. Gave the word. Verses 11-14 allude to the conquest of Canaan.

Those that published. Heb. mebaśśeroth, “announcers,” from the verb baśar, “to announce.” The form is feminine plural, and hence refers to women announcers. In the setting of the psalm the mebaśśeroth were probably groups or companies of women singers such as celebrated great events, for example, the return of victorious armies (see 1 Sam. 18:6, 7, see on Ex. 15:20, 21).

12. Kings. Canaanitish kings (see Joshua 24:11-13).

Did flee apace. Or, “they flee, they flee!” a forceful, intensive repetition. When confronted by the might of Israel’s God, earthly kings quickly scatter.

13. Lien among the pots. This difficult passage has been made clear by Ugaritic (see p. 618). The Heb. shephattayim, translated “pots” in the KJV and “sheepfolds” in the RSV, actually means hearthstones. Ancient homes contained two hearthstones, as do also the homes of many nomad Arabs today. Furthermore, the passage should be translated as a question and connected with the previous verse, “Will ye remain seated by the hearthstones?” The query puts to shame those who, in times of a national emergency, stay at home when great issues are at stake.

Covered with silver. A beautiful image, suggesting the play of sunlight upon the plumage of a dove in flight. Several words and phrases used here find close parallels in Ugaritic. However, the purpose of the picture of this flying dove in the context of this psalm is obscure.

14. Scattered kings. Evidently a reference to the discomfiture of the kings of Canaan when Joshua invaded the land (Joshua 10:10, 11).

Snow in Salmon. God scattered kings as the snow disappears from Mt. Zalmon. A Mt. Zalmon, a hill near Shechem, is mentioned in Judges 9:48. This hill almost never has snow, being only about 3,000 ft. high. More likely the “Salmon” here is Jebel Haurƒn, east of the Sea of Galilee, the Asalmanos of Ptolemy. Its peaks of 6,000 ft. are snow covered nearly every winter.

15. Hill of God. Heb. har-’Elohim, literally, “mountain of God,” idiomatically, “mighty mountain” (see RSV).

Hill of Bashan. Bashan was a high plateau region east of the Sea of Chinnereth (see Palestine during the Period of the Judges).

16. Why leap ye? Rather, “Why look you with envy?” (RSV). The lofty ranges are described as being envious of the hills of Jerusalem. God honored Zion by choosing to place His Temple there (see Ps. 132:13-16).

17. Twenty thousand. This expression may also be rendered “myriads.” The thought is that the angels form a numberless host.

Angels. Heb. shin’an, here conjecturally rendered “angels.” Most commentators consider shin’an to be derived from the root shanah, “to repeat,” and thus to mean “repetitions.” The word appears in Ugaritic as tnn, “warrior,” and should probably be so translated here. The reference would then be to the warriors of God, the angelic host, as in the KJV.

As in Sinai. God Himself, attended by the heavenly hosts, carrying with Him all the majesty and glory that were displayed at Sinai, is now established in Mt. Zion. What a glorious conclusion to the historic retrospect!

18. Thou hast ascended. The psalmist employs the figure of a conquering monarch returning victoriously, with a multitude of captives, to describe the heavenly King going up to Jerusalem. There may be here a special reference to the bringing up of the ark (2 Sam. 6:17). Paul picks up the figure of the psalmist and applies it to the ascension of Christ (Eph. 4:8).

Gifts for men. Rather, “gifts among men.” Receiving on God’s part implies giving; He gives in order to receive. “Through the beloved Son, the Father’s life flows out to all; through the Son it returns, in praise and joyous service, a tide of love, to the great Source of all” (DA 21).

Lord God. Heb. Yah ’Elohim (see on v. 4).

The description of the triumphal procession is here interrupted with an ascription of praise, and the description is not resumed till v. 24.

19. Loadeth us. The Hebrew verb suggests “carrying like a shepherd,” or “bearing a burden” (see Zech. 12:3).

Selah. See p. 629.

20. Issues. Literally, “outgoings,” or “escapes.” The word for “salvation” is literally, “salvations,” emphasizing the multitude of specific instances of salvation, rather than the mere abstract idea.

21. Hairy scalp. The top of the head, a vital part of the body. Death is the inevitable penalty for sin that is willfully indulged in.

22. I will bring again. God will find the wicked wherever they may try to hide, and will punish them (see Amos 9:1-3). Note that the words “my people” are supplied. The reference is evidently not to God’s people but to the sinners mentioned in v. 21.

Bashan. See on v. 15.

23. Dipped in the blood. A figure describing the destruction of the foes (see on Ps. 58:10).

Dogs. See on 1 Kings 21:23.

24. They have seen. The picture of the triumphal march is resumed.

25. Timbrels. Possibly a type of drum (see p. 30).

26. Bless ye God. This verse is probably the song sung by the women mentioned in v. 25.

27. Little. Heb. ṣa‘ir, meaning also “young,” or “low.” The adjective refers to the ruler of Benjamin, probably Saul. The passage should be rendered, “There is Benjamin, the least rules them.”

Benjamin. Four tribes are mentioned in this verse. Mt. Zion was on the border between Benjamin and Judah. Zebulun and Naphtali may have been used to represent the tribes at the extreme distance from Mt. Zion (see Palestine during the Period of the Judges; cf. Judges 5:18).

Their council. Heb. rigmah. The word is obscure. Commentators explain it to mean “crowd of people,” “cry,” or “noise of weapons.”

28. Commanded thy strength. The psalmist appears to entreat God to make full display of His power, and even to make that display still more impressive in the contingencies ahead.

29. Thy temple. Heb. hekal (see on Ps. 65:4).

30. Rebuke. See Ps. 9:5.

Company of spearmen. Rather “wild beast of the reeds,” perhaps used symbolically of Egypt, a leading world power at that time.

31. Princes. Heb. chashemannim, a loan word from the Egyptian ḥsmn, meaning “natron,” “copper,” or “bronze.” Natron was a famous article of export from Egypt and copper was imported to the Nile country. It is possible that natron, a detergent commonly used in place of soap in ancient times when soap was still unknown, is here designated.

Egypt; Ethiopia. These countries are named as examples of powerful and wealthy nations that will finally seek after God. On the application of this verse to “the beneficent designs of Jehovah for the salvation of the heathen” see PK 370, 371.

32. Sing unto God. The psalm closes with an invitation to all nations to praise the Supreme God who has so gloriously manifested His power and goodness in leading Israel on its triumphal march from Egypt to Mt. Zion. When Christ ascended to His Father, the angels received Him into the heavenly courts singing in triumph the words of vs. 32-34 (see AA 32, 33). Compare also the similar use made of Ps. 24:7-10. See comment there.

Selah. See p. 629.

33. The heavens of heavens. See on v. 4; Deut. 10:14; see also Deut. 33:26.

Voice. See on Ps. 29:3.

34. In the clouds. God’s majesty and power are especially shown in the dramatic phenomena of the heavens: thunder, lightning, storm.

35. Thy holy places. From His dwelling place God performs mighty acts which inspire awe, and sometimes fear, in the hearts of all men.

Strength. God’s strength is given to His people (see Ps. 29:11; Isa. 40:29). What a blessed thought: to His own children God imparts His strength and thus makes them equal to every situation that may arise (see Matt. 28:18-20).

Power. Literally, “powers.” On the force of the plural see on v. 20.

Blessed be God. The contemplation of God’s character as depicted in this poem elicits this tribute of praise from the heart of every grateful child of God (see Ps. 66:20).

1. Save me. Verse 1 strikes the keynote of the psalm.

Waters. Typical of great distress (see on Ps. 32:6; 42:7).

My soul. Used idiomatically for “me” (see on Ps. 16:10).

2. Deep mire. See on Ps. 40:2.

No standing. That is, “no ground to stand on.”

Floods. Heb. shibboleth, “a flowing stream,” translated “channel” in Isa. 27:12. Shibboleth is the word that the Ephraimites were unable to pronounce when challenged by Jephthah (see on Judges 12:6).

3. Crying. Heb. qara’, not weeping, but calling on God for help.

Dried. From excessive speaking (see on Ps. 22:15).

4. Hate me without a cause. Jesus applied this language to Himself (see John 15:25).

5. My sins. Although the psalmist believes that he is suffering “without a cause” (v. 4) as far as the charges of his enemies are concerned, he nevertheless acknowledges that he is a sinner.

Are not hid. Compare Ps. 139:1-4.

6. For my sake. That is, “on my account.” The psalmist pledges to do nothing that would make the faithful children of God ashamed. The principle here enunciated is an excellent motto for worthy Christian conduct. Let us never do anything that would bring dishonor upon the cause of God.

This verse is an excellent example of synonymous parallelism (see p. 24), the two halves having the same basic meaning.

7. For thy sake. The real cause of the enmity was the psalmist’s devotion to God. Sinful men despise those who serve God (see MB 53). The conduct of the children of God shames sinners.

Shame. Here referring to the slanderous charges heaped upon the psalmist (see Ps. 44:15, 16).

8. My mother’s children. In an economy like that of the Hebrews, children of the same father were frequently only half brothers (see Ps. 50:20).

In the language of this verse, and of vs. 9, 20, Christ foretold, through David, the treatment that He was to receive from men (see AA 225).

9. The zeal of thine house. The sanctuary is the object of the psalmist’s zeal. David showed his zeal in bringing the ark to Mt. Zion (see 2 Sam. 6:12-19); in desiring to build a permanent dwelling for the Lord in Jerusalem (see 2 Sam. 7:2); in collecting structural material for the building which he was not permitted to erect (see 1 Chron. 28:14-18; 29:2-5); and in instructing Solomon respecting the Temple (1 Chron. 28:9-13). When Jesus drove the money-changers and bargaining merchants from the Temple precincts, the disciples remembered that it was written of Him, “The zeal of thine house hath eaten me up” (see John 2:17; DA 158; see also AA 225). There is no place for a lackadaisical servant in the service of God.

The reproaches. Paul applied this sentence to Christ, who “pleased not himself” (see Rom. 15:3; cf. Ps. 89:50, 51; Jer. 20:8).

10. With fasting. The psalmist endeavored to discipline himself through self-denial.

To my reproach. The enemies mocked the psalmist because he was trying to be a sincere follower of God (see vs. 7-9).

11. Sackcloth. An indication of repentance and humiliation (see on Ps. 30:11).

Proverb. Heb. mashal, “a proverbial saying,” or “a mocking saying”; rendered “by-word” in Ps. 44:14.

12. They that sit. Either a reference to magistrates (see on Ruth 4:1), who would then be depicted as joining the rabble in ridiculing the psalmist, or an allusion to idlers loafing by the city gates (see on Ps. 9:14).

Speak against me. The psalmist is the subject of general conversation.

Drunkards. Literally, “drinkers of strong drink.” The psalmist is the subject of the satirical, ribald songs of intoxicated men (see Ps. 35:15, 16); he is the butt of their low jests (see Job 30:9).

13. An acceptable time. Literally, “a time of favor” (see Isa. 49:8). The psalmist obviously felt that no time could be more acceptable than the present, when he was being unjustly reproached.

14. Out of the mire. Compare v. 2.

15. Pit. See on Ps. 28:1.

16. Tender mercies. See on Ps. 51:1.

17. Hide not thy face. See on Ps. 4:6; cf. Ps. 13:1; Ps. 30:7.

Hear me speedily. Literally, “answer me quickly.” The psalmist doubtless feels that he will perish if he does not have speedy relief.

18. Draw nigh. The psalmist cannot endure forever the sense of distance between himself and God.

My soul. Used idiomatically for “me” (see on Ps. 16:10).

19. Thou hast known. The psalmist finds consolation in his assurance that God knows (see Job 23:10).

20. Reproach. Verses 20, 21 have Messianic application (see Matt. 27:34, 48; DA 746; AA 225; PK 691).

To take pity. Compare Isa. 63:5. In Gethsemane the Saviour longed for sympathy in His suffering (see DA 687, 688). Later He was forsaken of all His disciples (see Matt. 26:56; Mark 14:50). The verse is an expression of supreme loneliness.

The two final clauses of the verse constitute a perfect synonymous parallelism, arranged in interlaced form:

“And I look for some to take pity,

but there was none;

And for comforters,

but I found none.”

The pathetic words of this verse are paraphrased in the recitative for tenor, “Thy Rebuke Hath Broken His Heart,” in Handel’s oratorio The Messiah.

21. Gall. Heb. ro’sh, “poisonous herb,” translated “venom” in Deut. 32:33; “poison” in Job 20:16; and “hemlock” in Hosea 10:4. According to Mark 15:23 the “gall” offered to Jesus was myrrh.

Meat. Heb. baruth, “bread of consolation,” meaning the food supplied to a mourner by his symphatizers. The use of the word emphasizes the hypocrisy of their action.

Vinegar. For the Messianic fulfillment of the prophecy, see Matt. 27:34, 48; Mark 15:23; John 19:29, 30.

22. Let their table. Verse 22 begins a series of imprecations continuing through v. 28 (on Imprecatory Psalms, see p. 624). Paul quotes vs. 22, 23 to describe the hardened sinners of his day (see Rom. 11:8-10).

23. Be darkened. A figure denoting perplexity (see 2 Cor. 3:14).

24. Pour out. See Ps. 79:6; Jer. 10:25.

25. Habitation. Heb. tirah, “encampment,” or “enclosure,” like the circle of tents of a nomadic tribe, hence any place of abode, a camp, a castle, or a palace. The psalmist prays that the place of abode occupied by his enemies may be empty, and that they may perish. This verse is applied to the office held by Judas (see Acts 1:20).

26. Talk to the grief. That is, they add to the sorrow of the afflicted by defaming his character and by misconstruing his expressions of impatience under trial (see on Ps. 41:5-8). This verse states an additional reason for the psalmist’s imprecation.

27. Into thy righteousness. The psalmist prays that sinners may be treated as they deserve, not as if they were righteous.

28. Blotted out. See on Ex. 32:32; cf. Ps. 56:8; Dan. 12:1; Phil. 4:3; Rev. 3:5; 13:8.

29. But I. The psalmist uses the personal pronoun to introduce a sharp contrast between himself and the enemies mentioned in the preceding verses.

Poor. That is, “afflicted,” or “oppressed by misery.” As the psalmist prays for the enemies who are proud and lofty to be brought down, so he prays that he who is now in the depths of affliction may be “set … up on high.” Like Ps. 22 (see vs. 22-31), Ps. 69 closes with vows of gratitude and expressions of hopeful praise.

30. Name. See on Ps. 5:11; 7:17.

With a song. This psalm is a fulfillment of the psalmist’s vow of praise.

31. Shall please. See on Ps. 40:6-8; 51:16, 17; 1 Sam. 15:22.

Ox or bullock. The most perfect of Levitical sacrifices were not to be compared to the sacrifices of the thankful heart.

32. Humble. Or, “meek,” “poor.” God’s people see the psalmist’s deliverance and join him in thanksgiving.

Shall live. That is, shall be encouraged, revived (see Ps. 22:26).

33. The Lord heareth. The psalmist’s assurance of deliverance is based on the principle stated in this verse: God cares for the afflicted (see on v. 29), “the poor in spirit” (see Matt. 5:3).

Prisoners. Those who suffer, are made captive, for His sake.

34. Heaven. The call to praise includes the whole creation (see Ps. 96:11; 148).

35. Zion. See on Ps. 2:6; 9:14; 68:16.

Cities of Judah. See on Ps. 51:18.

36. Seed. Or, “descendants” (see Isa. 65:9).

Name. See on Ps. 5:11; 7:17. The blessings promised to the seed of Abraham will be realized by the spiritual seed of Abraham (see on 2 Sam. 7:13).

1. Make haste. The phrase is supplied. In the Hebrew the psalm begins abruptly, “O God, to deliver me,” suggesting the intensity of the psalmist’s distress—as if there is not even sufficient control of emotion over intellect to make the grammatical construction complete.

O God. Heb. ’Elohim. Ps. 40:13 has Yahweh (Vol. I, pp. 170-173).

2. Let them be ashamed. The first clause differs only slightly from Ps. 40:14; the word “together” after “confounded” and the phrase “to destroy it” after “my soul” do not appear in Ps. 70.

3. Turned back. The phrase is milder than the word “desolate” of Ps. 40:15. The phrase “unto me” of Ps. 40:15 does not appear in this verse. This may be an omission suggesting a change from personal to national application.

4. God. Heb. ’Elohim. Ps. 40:16 has Yahweh (see on v. 1).

5. Make haste unto me, O God. Instead of this clause, Ps. 40:17 has “The Lord thinketh upon me.” Also, instead of the Heb. ’Adonai, “Lord” (Ps. 40:17), Ps. 70:5 has ’Elohim, “God” (see on v. 1). For a discussion of the significance of the various divine names, see Vol. I, pp. 170-173.

O Lord. Heb. Yahweh. Ps. 40:17 has ’Elohim. The profession of confidence in God (vs. 1-4) is here changed to a cry of need, and the tone of the poem closes in a plaintive mood. That this change in names has no special significance is shown by the fact that the change occurs both ways (see on vs. 1, 4).

1. In thee, O Lord. Compare Ps. 31:1-3, with which Ps. 71:1-3 is, for practical purposes, identical.

3. Thou hast given commandment. See Ps. 44:4; 68:28.

4. The wicked. See Ps. 13:2; 17:13; 41:6, 9, 11; 55:13, 14.

5. Hope. See 1 Tim. 1:1.

Trust. See Ps. 40:4.

6. By thee have I been holden up. Literally, “Upon thee have I braced myself.” As a child leans all its weight upon its parent, so David found constant support in God (see Ps. 22:9, 10; Isa. 46:3, 4).

My praise. See Ps. 71:14-16, 22-24; 145:1, 2.

7. Wonder. Heb. mopheth, “sign,” “token,” or “portent.”

Thou art my strong refuge. For comment, see on Ps. 18:2.

8. Thy praise. Praise is mingled with the prayer of the first part of the psalm.

9. Cast me not off. See Ps. 51:11.

Old age. His review of his past leads David to look toward the future, especially to that time when old age, “last scene of all, that ends the strange eventful history,” comes upon him. In contemplating the vicissitudes of old age, he feels the need of special grace (see 1T 422-424).

Strength faileth. If God was David’s “rock” and “fortress” when the psalmist was in the full strength of manhood, God would need to be a greater support when the psalmist faced old age with its physical and mental infirmities. On the glory of old age, see Prov. 16:31.